JOURNAL
AMERICAN ORIENTAL SOCIETY.
EDITED BY
E. WASHBURN HOPKINS, AND CHARLES C. TORRE Y,
Professor ia Yale University, Professor in Yale University,
New Haven. New Haven.
TWENTY-THIRD VOLUME,
SECOND HALF.
THE AMERICAN ORIENTAL SOCIETY.
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AS
U2.3 '
The Tuttle, Morehouse & Taylor Press.
CONTENTS
OF
TWENTY-THIRD VOLUME,
SECOND HALF.
Page
SYRIAN SONGS, PROVERBS, AND STORIES, COLLECTED, TRANSLATED, AND
ANNOTATED.— By HENRY MINOR HUXLEY, Harvard University, Cam-
biidge, Mass 175
THE MODERN PRONUNCIATION OF COPTIC IN THE MASS. — By J. DYNELEY
PRINCE, PH.D., Professor in Columbia University, New York City.. 289
NOTES FROM INDIA, SECOND SERIES. — A VISIT TO UJJAIN — BHARTRHARI'S
CAVE — LEGENDS OF KING VIKRAMA. — Letters to the Correspond-
ing Secretary from A. V. WILLIAMS JACKSON, Professor in Columbia
University, New York City.- _._ 307
THE RELATION OF THE VEDIC FORMS OF THE DUAL. — By Dr. GEORGE
M. BOLLING, Catholic University of America, Washington, D. C. .. 318
CONTRIBUTIONS FROM THE JAIMINIYA BRAHMANA TO THE HISTORY OF THE
BRAHMANA LITERATURE. — By HANNS OERTEL, Professor in Yale Uni-
versity, New Haven, Conn ._ 325
PHRASES OF TIME AND AGE IN THE SANSKRIT EPIC. — By E. WASHBURN
HOPKINS, Professor in Yale University, New Haven, Conn 350
Proceedings at Boston, April 3, 4, and 5, 1902 359
Attendance 359
Members elected _ _ 360
Correspondence 360
Necrology 363
Keport of the Treasurer 363
Report of the Librarian 365
Report of the Editors . 365
Report' of the Directors 367
Officers elected. 368
List of Members, 1903 372
List of exchanges 382
List and prices of publications 387
Notice to contributors and general notices 388
JOURNAL
OF THE
AMERICAN ORIENTAL SOCIETY.
Syrian /Songs, Proverbs, and /Stories; collected, translated,
and annotated. — By HENRY MINOR HUXLEY, Plarvard
University, Cambridge, Mass.
INTRODUCTION.
DURING the summer of 1900, while living in Bhamdun, a
small village of the Lebanon, to the east of Beirut, I collected a
number of songs and proverbs typical of the locality. My Ara-
bic teacher, Sitt Rahil Jorjis Tabit, first obtained these from
the Christian natives, and then, at her dictation, I wrote them
in the dialect of the region; in this vernacular they appear in
the following pages. The stories are written in the dialect of
the Christians of Beirut.
In writing the vernacular in Arabic characters it is impossible
to avoid certain inconsistencies. In every case I have written
the consonants as they are pronounced: M and not 13!, /-$•«£
and not ~$J0 . I have thought best, however, not to write
the Arabic phonetically when this would introduce confusion
and prevent the recognition of a word by students of the classical
language. Thus we write aJ JLs , and not the phonetic form,
A
which might be written «-U> . The transliteration, on the other
hand, has been written strictly in accordance with the actual
pronunciation. By so doing, I have, of course, been obliged to
depart from the principle which should govern the translitera-
tion of the classical language: namely, that in reading the trans-
VOL. xxni. 12
170 //. M. Huxley, [1902.
literation, an Arabist should immediately be able to see how the
word is spelled in the original. To quote the above example
again, while writing xl Jli' in the Arabic, in transliteration I
have written knllu.
In some of the funeral songs, it will be noticed that at times
the metre is decidedly defective. I have, however, left these
songs, with all their imperfections, exactly in their original
form, for only so will they show the actual compositions of the
fellahin. In the same way, the stories are in the exact form in
which they were first told. In the translations my primary
object has been literalness and clearness, rather than literary
excellence.
The Arabic text has been used as the basis in numbering the
lines. The last word of a numbered line of Arabic text has the
same number opposite the line in which this word occurs in the
transliteration and the translation. For convenience of refer-
ence I have arranged the lines of the translations of the songs
in the same relative positions occupied by the lines of the Arabic
text.
An attempt has been made in the Bibliography to give the
titles of all books and articles which are of importance to the
student of modern Arabic. I have tried to make the list of
vernacular texts as complete as possible. Several of the diction-
aries, grammars, and books of proverbs, deal with the classical
language.
I desire to express my thanks to Sitt Rahil Jorjis Tabit for
her painstaking and conscientious help, without which my own
work would have been impossible. To Professor Toy of Har-
vard University, and Professor Torrey of Yale University, I
am under obligation for many valuable suggestions. I am
indebted to Dr. Enno Littmann of Princeton University for his
careful reading of the manuscript of the wedding songs, and to
Sitt Rahil Halil Salibi of Montclair and formerly of Bhamdun,
for a final reading of the Arabic manuscript. Finally, my
thanks are due to Messrs. B. T. Babbitt Hyde, Clarence M.
Hyde, V. Everit Macy, and I. Newton Phelps Stokes, by
whose generosity I was enabled to carry on the work in Syria.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 177
TRANSLITERATION.
'= \ 'is used only when hemza occurs in the middle or at the
end of a word.
«-:= ./. The soft French pronunciation of the letter j. Not the
sound of dj found in many parts of Syria.
p= J. This symbol, used by Socin and others, seems superior
to ', which is used as the sign of the rough breathing
in Greek, c being a consonant, should, like the other
consonants, have a symbol written on the line, and not
mei'ely a sign for breathing, written above the line.
£=</.
»-*=/•
O = X'. When i^j' is not pronounced, its position is indicated in
transliteration by '.
178 H. M. Huxley, [1902.
VOWELS.
In the transliteration of the vowels, I have, in the main,
followed Landberg and Jewett.
ft = a in the German Mann.
a—& lengthening of «, often indicated by !— in the Arabic.
When the accent occurs on the syllable containing </, the
latter is written d. This rule applies also to J, e, *, e>, and u.
a = a with the imdla. Like the a in English lad.
71= a lengthening of a. We have this sound in the Arabic
words ^o kan, v_>J'o kdtib, etc.
» = a neutral vowel pronounced as the u in English //>//.
e := e in English
e = ay in English
i = i in English sit.
1 =ee in English seen.
0 = 0 in German Sonne.
o — o in English wo£e.
o = w in English curve is nearly the exact equivalent. Some-
what like the French eu, and the German 6.
u=u in English put.
ft = 00 in English boot.
ai (diphthong) = i in English mite.
au (diphthong) = ow in English cow.
BIBLIOGRAPHY.
All articles which I have been unable to consult are marked
with an asterisk (*). Unless a special abbreviation is printed
in italics after the title, reference to an article will be made
simply by the author's surname.
LIST OF ABBREVIATIONS.
AJPhil = American Journal of Philology.
APCSGW = Abhandlungen der philologisch-historischen Classe
der Koniglich Sachsischen Gesellschaft der Wissenschaften.
AQR — Imperial and Asiatic Quarterly Review.
BA = Beitriige zur Assyriologie.
JA = Journal Asiatique.
JAOS = Journal of the American Oriental Society.
JRAS= Journal of the Royal Asiatic Society of Great Britain
and Ireland.
Vol. xxiii.] Syrian /Songs, Proverbs, and Stories. 179
PEF = Palestine Exploration Fund Quarterly Statement.
RL= Revue de Linguistique et de Philologie Comparee.
WZKM= Wiener Zeitschrift ftir die Kunde des Morgenlandes.
Z A = Zeitschrift ftir Assyriologie.
ZAOS= Zeitschrift ftir afrikanische und oceanische Sprachen.
ZDMG= Zeitschrift der Deutschen Morgenlandischen Gesell-
schaft.
ZDPV= Zeitschrift des Deutschen Palaestina-Vereins.
ZV= Zeitschrift ftir Yolkskunde.
I. DICTIONARIES AND CONVERSATIONAL GUIDES.
Abcarius, Yohanna. Abridged English and Arabic Dictionary.
3rd ed. Beirut, 1892.
Badger, George Percy. An English-Arabic Lexicon, in which
the equivalents for English words and idiomatic sentences
are rendered into literary and colloquial Arabic. London,
1881.
*Baldwin, C. W. English- Arabic Dialogues for the Use of
Students in Marocco. Revised and edited by W. Mackin-
tosh. Tangier, 1893.
*Barthelemy. Vocabulaire phraseologique franyais-arabe. 2e
ed. rev. et augm. Leipzig, 1867. JBarthelemy Vocab.
*Beaussier, Marcellin. Dictionnaire arabe-franyais, contenant
les mots employes dans 1'arabe parle en Algerie et en
Tunisie . . . revu, corrige et augm. par L. Machnel.
Alger, 1884.
Belot, J. B. Vocabulaire arabe-franyais a 1'usage des etudiants.
Beyrouth, 1893.
Belot, J. B. Dictionnaire franyais-arabe. 2 vols. Beyrouth,
1890.
*Berggren, J. Guide franyais-arabe vulgaire des voyageurs et
des Francs en Syrie et en Egypte. Upsal, 1844.
Bistani, Butrus. j*/»Iaj *JjuJi L_o_A_JLj iox^vJ! ^>^<^ ^1x5^
^Uu^J!. 2 vols. Beirut, 1867-1869.
Bocthor, Ellious. Dictionnaire franyais-arabe. Paris, 1828.
There is also a later edition, "revu et augmente par Ibed
Gallab. Le Caire, 1871."
Cameron, D. A. An Arabic-English Vocabulary for the use
of English students of modern Egyptian Arabic. London,
1892.
180 H. M. Huxley, [1902.
Catafago, Joseph. An English and Arabic Dictionary, in two
parts, Arabic and English, and English and Arabic. 2nd
ed. London, 1873.
Harfouch, Joseph. Le Dragoman Arabe. Beyrouth, 1901.
Hartmann, Martin. Arabischer Sprachfilhrer. Leipzig und
Wien, 1895 ?.
*Heury. Vocabulaire franyais-arabe. 4me ed. rev. et augm.
Beyrouth, 1888.
*Humbert. Guide de la conversation arabe, ou vocabulaire
fran9ais-arabe. Paris, 1838.
Lane, Edward William. An Arabic-English Lexicon. London,
1863-1893.
*Marcel, J. J. Dictionnaire franyais-arabe des dialectes vul-
gaires. 5rae ed. Paris, 1885.
*Nakhlah. New Manual of English and Arabic Conversation.
Boulack, 1874.
Nofal, Georges. Guide de la conversation arabe et fraii9ais.
6me ed. Beyrouth, 1892.
*Robertson, F. E. An Arabic Vocabulary for Egypt. Lon-
don, 1898.
Sacroug, Gabriel. The Egyptian Travelling Interpreter. Cairo,
1874. Pp. 338-40'6, there is a collection of proverbs copied
verbatim from Burckhardt, without acknowledgment.
Spiro, Socrates. An Arabic-English Vocabulary of the Collo-
quial Arabic of Egypt, containing the vernacular idioms
and expressions, slang phrases, etc., etc., used by the
native Egyptians. Cairo, London, 1895.
Spiro, Socrates. An English-Arabic Vocabulary of the Modern
and Colloquial Arabic of Egypt. Cairo, London, 1897.
Stace, E. V. An English-Arabic Vocabulary for the use of
Students of the Colloquial. London, 1893.
Steingass, F. The Student's Arabic-English Dictionary. Lon-
don, 1884.
Steingass, F. English- Arabic Dictionary. For the use of both
Travellers and Students. London, 1882.
Wahrmund, Adolf. Handworterbuch der deutschen und neu-
arabischen Sprache. 2e Ausgabe. Giessen, 1887.
"VVahrmund, Adolf. Handworterbuch der neu-arabischen und
deutschen Sprache. 2e Ausgabe. 2 vols. Giessen, 1SS7.
*Wolff. Arabischer Dragoman. Leipzig, 1883.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 181
Wortabet, William Thomson. Arabic-English Dictionary.
With the collaboration of John Wortabet and Harvey
Porter. 2nd ed. , revised and enlarged. Beyrout, 1893.
II. GRAMMARS AMD GRAMMATICAL DISCUSSIONS.
Almkvist, Herman. Kleine Beitrage zur Lexikographie des
Vulgararabischen. Leiden, 1891.
Bauer, L. Einiges tiber Gesten der syrischen Araber. ZDPV,
1898, vol. 21, pp. 59-64. Bauer Gesten.
*Ba\ier, L. Lehrbuch zur praktischen Erlernung der arabischen
Sprache. (Schrift- und Vulgararabisch) . Jerusalem, Leip-
zig, 1897. ^Baiter Lehrbuch.
*Belot, J. B. Cours pratique de langue arabe avec de nom-
breux exercices. Beyrouth, 1896. Belot Cours.
Brockelmann, C. Zur Aussprache des arabischen Gim. ZA,
1898, vol. 13, p. 126.
*Briicke, Ernst. Beitrage zur Lautlehre der arabischen Sprache.
Wien, 1860.
Caspari, Karl Paul. A Grammar of the Arabic Language,
translated from the German by W. Wright. 3rd ed.,
revised by W. Robertson Smith and M. J. de Goeje. 2
vols. Cambridge, 1896-1898.
Caussin de Perceval, A. P. Grammaire arabe vulgaire, pour
les dialectes d'Orient et de Barbaric. 4e ed. Paris, 1858.
Conder, C. R. Palestine Peasant Language. PEF, 1889, pp.
133-142.
*Crow, F. E. Arabic Manual. London, Luzac, 1901.
David, Mgr> fitude sur le dialecte arabe de Damas. JA, 1887,
8e ser., vol. 10, pp. 165-199.
Dirr, A. Grammatik der vulgar-arabischen Sprache fiir den
selbstunterricht. Theoretisch-praktische Sprachlehre fiir
Deutsche auf grammatischer und phonetischer Grundlage.
Wien, 1893.
*Dombay, Franz von. Grammatica linguae mauro-arabicae
juxta vernaculi idiomatis usum. Accessit vocabularium
Latino-mauro-arabicum. Vindobonae, apud Camesina, 1800.
Dozy, R. Supplement aux dictionnaires arabes. 2 vols. Leyde,
1881.
Faris el-Shidiac. A Practical Grammar of the Arabic Language.
With inter! ineal reading lessons, dialogues and vocabulary.
2nd ed., by the Rev. Henry G. Williams. London, 1866.
182 //. M. Huxley, [1902.
*Goldziher, Ignaz. Abhandlungen zur arabischen Philologie.
Leiden, 1896.
Green, A. O. A Practical Arabic Grammar. Oxford, 1893.
d'reen Grammar.
*Gr (inert. Uber die Imala. Wien, 1876.
Guest, A. R. A Review of "Spoken Arabic of Egypt."
JRAS, 1902, pp. 444-461.
*Harder, Ernst. Arabische Konversations-Grammatik mit be-
sonderer Beriicksichtigung der Schriftsprache. Heidel-
berg, 1898.
*Houdas, O. Precis de grammaire arabe. £tude de 1'arabe
regulier et de 1'arabe vulgaire. Paris, 1897.
Huart, Clement. Notes sur quelques expressions du dialecte
arabe de Damas. JA, 1883, 8e ser., vol. 1, pp. 48-82.
Jayakar, A. S. G. The O'manee Dialect of Arabic. JRAS,
1889, N. S., vol. 21, pp. 649-687, 811-880.
Kampffmeyer, G. Beitrage zur Dialectologie des Arabischen.
WZKM, 1899, vol. 13, pp. 1-34, 227-250.
*Kampffmeyer, G. Die arabische Verbalpartikel b (m). Mar-
burg, 1900.
Lane, E. "W. Ueber die Aussprache der arabischen Vocale und
die Betonung der arabischen Worter. ZDMG, 1850, vol.
4, pp. 171-186. Lane Aussprache.
Lansing, J. G. An Arabic Manual. 2nd ed. New York, 1891.
*Lerchundi, Fr. Jose. Rudimentos del Arabe vulgar que se
habla en el imperio de Marruecos. 2nd ed. Tanger, 1889.
*Marie-Bernard. Methode d'arabe parle (idiome du Senegal).
Paris, 1893.
*Meakin, J. E. Budgett. An Introduction to the Arabic of
Morocco. London, 1891.
*Nallino, Carlo Alfonso. L'Arabo parlato in Egitto. Gram-
matica, dialoghi e raccolta di circa 6000 vocabuli. Milano,
1900.
Newman, Francis "W. A Handbook of Modern Arabic, consisting
of a Practical Grammar, with numerous examples, dialogues,
and newspaper extracts; in a European type. London, 1866.
Noldeke, Th. Ueber einen arabischen Dialect. WZKM, 1895,
vol. 9, pp. 1-25.
Oussani, Gabriel. The Arabic Dialect of Baghdad. JAOS,
1901, vol. 22, 1st half, pp. 97-114.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 183
Palmer, E. H. The Arabic Manual. Comprising a Condensed
Grammar of both the Classical and Modern Arabic. Lon-
don, 1881. Palmer Manual.
Palmer, E. H. A Grammar of the Arabic Language. London,
1874.
Praetorius, Franz. Ueber den arabischen Dialekt von Zanzibar.
ZDMG, 1880, vol. 34, pp. 217-231.
*Reinhardt, C. Ein arab. Dialekt gesprochen in 'Oman und
Zanzibar. Berlin, 1894.
Rogers, E. T. Dialects of Colloquial Arabic. JRAS, 1879,
N. S., vol. 11, pp. 365-379.
Sabbag, Miha'il. Grammatik der arabischen Umgangssprache
in Syrien und Aegypten. Nach der Miinchener Hand-
schrift herausgegeben von H. Thorbecke. Strassburg, 1886.
*Sapeto, Giuseppe. Grammatica arabica vulgare, ad uso delle
scuole tecniche. 2 ediz. Firenze, 1885.
Seidel, A. Praktisches Lehrbuch der arabischen Umgangs-
sprache syrischen Dialekts. Wien, 1894. Seidel Lehrbuch.
*Seidel, A. Praktisches Handbuch der arabischen Umgangs-
sprache iigyptischen Dialekts. Berlin, 1894. Seidel Hand-
buch.
Socin, Albert. Die arabischen Eigennamen in Algier. ZDMG,
1899, vol. 53, pp. 471-500. Socin Eigennamen.
Socin, Albert. Arabische Grammatik. Paradigmen, Litteratur,
Ubungsstiicke, und Glossar. Berlin, 1894. Socin Gram.
Socin, Albert. Bemerkungen zum neuarabischen Tartuffe.
ZDMG, 1892, vol. 46, pp. 330-398. Socin Tartuffe.
Spitta-Bey, Wilhelm. Grammatik des arabischen Yulgardia-
lectes von Aegypten. Leipzig, 1880.
Stumme, Hans. Grammatik des tunisischen Arabisch. Leip-
zig, 1896. Stumme Gram.
el-Tantavy, Le Scheikh Mouhammad Ayyad. Traite de la
langue arabe vulgaire. Leipsic, 1848.
*Tien, Anton. Manual of Colloquial Arabic, comprising prac-
tical rules for learning the language, vocabulary, dialogue,
letters, and idioms, etc., in English and Arabic. London,
1885.
Toy, C. H. The Semitic Vowel a. AJPhilol, 1881, vol. 2,
pp. 446-457.
Toy, C. H. On some phonetic peculiarities of Cairo Arabic.
JAOS, vol. 14, pp. cxii-cxiv. Toy Cairo Arabic.
184 H. M. Huxley, [1902.
Vollers, Karl. Beitrage zur Kenntniss der lebenden arabischen
Sprache in Aegypten. ZDMG, 1887, vol. 41, pp. 365-
402 ; 1896, vol. 50, pp. 607-657 ; 1897, vol. 51, pp. 343-
364. Vollers Beitrage.
Vollers, K. Lehrbuch der segypto-arabischen Umgangssprache.
Kairo, 1890. ' Vollers Lehrbuch.
* Vollers, Karl. The modern Egyptian dialect of Arabic : a
grammar, with exercises, reading lessons, etc. Translated
from the German by F. C. Burkitt. Cambridge, 1895.
Vollers Burkitt.
Wallin, G. A. Bemerkungen iiber die Sprache der Beduinen.
ZDMG, 1858, vol. 12, pp. 666-675. Wallin BemerJcungen.
Wallin, G. A. Probe aus einer Anthologie neuarabischer
Gesange, in der Wtiste gesammelt. ZDMG, 1851, vol. 5,
pp. 1-23 ; 1852, vol. 6, pp. 190-218, 369-378. Wallin
Probe.
Wallin, G. A. Ueber die Laute des Arabischen und ihre
Bezeichnung. ZDMG, 1855, vol. 9, pp. 1-69 ; 1858, vol.
12, pp. 599-665. Wallin Laute.
Williams, Talcott. The spoken Arabic of North Morocco.
BA, 1898, vol. 3, pp. 561-587. A bibliography of 22
works on the Arabic of Morocco is appended.
*Willmore, S. Selden. The spoken Arabic of Egypt. London,
1901.
III. SPECIAL ARTICLES ON TBANSLITERATIOX.
*Barb, H. A. Die Transcription des arabischen Alphabetes.
Wien, 1860.
Brockhaus, Hermann. Die Transcription des Arabischen Alpha-
bets. ZDMG, 1863, vol. 17, pp. 441-478.
Xme Congres international des Orientalistes. Session de Geneve.
Rapport de la Commission de Transcription. Leide, 1894?
A translation of this report is printed in JRAS, 1895, pp.
879-892.
Haupt, Paul. Die semitischen Sprachlaute und ihre Umschrift.
BA, 1889, vol. 1, pp. 249-267.
Kuhn, E. und Schnorr von Carolsfeld, H. Die Transcription
fremder Alphabete. Vorschlage zur Losung der Frage
auf Grund des Genfer "Rapport de la commission de
transcription " und mit Berticksichtigung von Bibliotheks-
zwecken. Leipzig, 1897.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 185
Lepsius. Uber die Arabischen Sprachlaute und deren Umschrift.
Philologische und historische Abhandlungen der Konig-
lichen Akademie der Wissenschaften zu Berlin, 1861, pp.
97-152.
Lyon, H. T. On a Proposed Method of Transliterating the
Languages written in the Arabic Character. JRAS, 1890,
N. S., vol. 22, pp. 631-638.
*Monier-Williams, Sir M. The Transliteration of Oriental
Languages. AQR, Oct. 1891.
Newman, F. W. Arabic Transliteration. JRAS, 1891, N. S.,
vol. 23, pp. 340-343.
Socin, Albert. Referat tiber die Transcriptionsfrage. ZDMG,
1895, vol. 49, pp. 180-183. Socin Transcriptionsfrage.
Transliteration Committee, Report of the. JRAS, 1894, pp.
Transliteration. JRAS, 1896, pp. (1)-(12).
IV. TEXTS.
al-AbsIhl, Ahmad.
Ul aoc^LxJI fJlxJf cX
2 vols. Cairo,
1892. Proverbs are in vol. 1, pp. 25-37. Must.
Agoub. Romances vulgaires des Arabes. JA, 1827, le ser.,
vol. 10, pp. 257-264. (Translations only.)
Barthelemy, A. Conte arabe dans 1'idiome vulgaire de Syrie.
JA, 1887, 8e ser., vol. 10, pp. 260-339, 465-487. Bar-
thelemy Conte.
Barthelemy, L. Cent proverbes arabes. Recueillis en Syrie.
RL, 1890, vol. 23, pp. 349-368. Barthelemy Proverbes.
Bauer, L. Arabische Sprichworter. Mitgetheilt in Jerusalem.
ZDPV, 1899, vol. 21, pp. 129-148.
Berchem, Max van. Conte ai-abe en dialecte egyptien. JA,
1889, 8e ser., vol. 14, pp. 84-110.
Bouriant, U. Chansons populaires arabes en dialecte du Caire,
d'apres les manuscrits d'un chanteur des rues. Paris, 1893.
Burckhardt, John Lewis. Arabic Proverbs, or the Manners
and Customs of the Modern Egyptians, illustrated from
their Proverbial Sayings current at Cairo. London, 1830.
186 //. M. Huxley, [1902.
Burton, Richard F. Proverbia Communia Syriaca. JRAS,
1871, N. S., vol. 5, pp. 338-366. Reprinted in Unexplored^
Syria. London, 1872, vol. 1, pp. 263-294.
Christie, "W. Der Dialect der Landbevolkerung des mittleren
Galilaa. ZDPV, 1901, vol. 24, pp. 69-112.
Dalman, Gustaf H. Palastinischer Diwan. Als Beitrag zur
Volkskunde Palastinas gesammelt and mit Ubersetzung
und Melodien herausgegeben. Leipzig, 1901.
*Delphin, G. Recueil de textes pour Petude de 1'arabe paiie.
Paris, Alger, 1891.
Dulac, H. Contes arabes, en dialecte de la Haute-figypte.
JA, 1885, 8e ser., vol. 5, pp. 1-38.
Dulac, H. Quatre contes arabes en dialecte Cairote. Memoires
de la Mission Archeologique Fran9aise au Caire, 1881-1884,
Fasc. 1, pp. 55-112. Dulac Quatre contes.
Einsler, Lydia. Arabische Sprichworter. Gesammelt, iibersetzt
und erlautert .... in Jerusalem. ZDPV, 1896, vol. 19,
pp. 65-101.
Erpenius, Thomas. Grammatica Arabica. Lugd. Batv. , 1656.
Pp. 45-64, Sententias Arabicae; pp. 66-153, Adagia Ara-
bica.
*Fikri, 3abd TJllah.
LcoL ^ jCs *JU! tXxc ii^Ljuu/ . Cairo, 1308 H.
* Fischer, A. Marokkanische Sprichworte. Mittheilungen aus
dem Seminar fitr Orientalische Sprachen, 1898. Westasia-
tische Studien.
Fitzner, R. Sinnspriiche und Sprichworte der magribinischen
Moslemin. ZV, 1892, vol. 4, pp. 128-131. (In transla-
tion only.)
Fleischer, H. L. Ali's hundert Spriiche, arabisch und persisch
paraphrasirt von Raschideddin Watwat, nebst einem dop-
pelten Anhange arabischer Sprtiche, herausgegeben, ttber-
setzt und mit Anmerkungen begleitet. Leipzig, 1837.
All's Spriiche.
Fleischer, H. L. Neuarabische Volkslieder. ZDMG, 1857,
vol. 11, pp. 668-688. Reprinted in Kleinere Schriften,
Leipzig, 1885-1888, vol. 3, pp. 402-424.
Freytag, G. W. . ^Y* £* Arabum Proverbia vocalibus
instruxit, latine vertit, commentario illustravit, et sumtibus
suis edidit. 3 vols. Bonnae, 1838-1843.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories, 187
Green, A. O. A Collection of Modern Arabic Stories, Ballads,
Poems and Proverbs. London, 1893.
Hartmann, Martin. Arabische Lieder aus Syrien. ZDMG,
1897, vol. 51, pp. 177-214. Hartmann Lieder.
*Hartmann, Martin. Lieder der libyschen Wtiste. Abhand-
lungen fur die Kunde des Morgenlandes, vol. 11, p. 3.
Hartmann Lieder der ~Wuste.
Jessup, Henry Harris. The Women of the Arabs. New York,
1873.
Jewett, James Richard. Some Arabic proverbs. JAOS, 1886,
vol. 13, pp. cxxix— cxxxii. Jewett (1).
Jewett, James Richard. Arabic Proverbs and Proverbial
Phrases, collected, translated, and annotated. JAOS,
1893, vol. 15, pp. 28-120.
*Kallius, Johannes Christianus. Arabum philosophia popularis
sive sylloge nova proverbiorum a Jacobo Salomone Damas-
cene dictata excepit et interpretatus est perillustris vir
Fridericus Rostgaard. Edidit cum adnotationibus nonnul-
lis . . . Kallius. Hafniae, 1764.
JUuo^M py+& (2> ($)\*M **JL*3 ^LJL<.* Beirut, 1863. Tasliyeh.
Landberg, le comte Carlo de. Basim le forgeron et Harun
er-Rachid; texte arabe en dialecte d'Egypte et de Syrie,
public d'apres les manuscrits de Leide, de Gotha et du
Caire, et accompagne d'une traduction et d'un glossaire.
Leyde, 1888. Landberg Bdsim.
Landberg, le comte de. Eludes sur les dialectes de 1' Arabic
Meridionale. I. Hadramout. Leide, 1901. Landberg
Hadramo'&t.
Landberg, Carlo. Proverbes et dictons du peuple arabe ; mate-
riaux pour servir a la connaissance des dialectes vulgaires.
Leide, Paris, 1883.
*Littmann, Enno. Arabische Schattenspiele. Berlin, 1902.
Littmann Schattenspiele.
Littmann, Enno. Ein arabisches Karagoz-Spiel. ZDMG,
1900, vol. 54, pp. 661-680. Littmann Karagoz-Spiel.
Littmann, Enno. Eine neuarabische Posse aus Damascus.
ZDMG, 1902, vol. 56, pp. 86-97. Littmann Posse.
Littmann, Enno. Neuarabische Volkspoesie. Abhandlungen
der Koniglichen Gesellschaft der Wissenschaften zu Got-
tingen. Philogisch-historische Klasse, Neue Folge, vol. 5,
No. 3. Berlin, 1902.
188 //. M. Huxley, [1902.
Meidani. Meidanii proverbiorum arabicorum pars. Latine
vertit et notis illustravit Henricus Albertus Schultens.
(Edited by Nicol. Guil. Schroeder.) Lugd. Batav.,
1795.
Oestrup, J. Contes de Damas. Leyde, 1897.
Quatremere. Proverbes arabes de Meidani. JA, 1837, 3e s6r.,
vol. 4, pp. 497-543; 1838, vol. 5, pp. 5-44, 209-258.
Sachau. Arabische Volkslieder aus Mesopotamien. Philoso-
phische und historische Abhandlungen der Koniglichen
Akademie der Wissenschaften zu Berlin, 1889, pp. 1-96.
Sandreczki, C. Die maltesische Mundart. ZDMG, 1876, vol.
30, pp. 723-737; 1879, vol. 33, pp. 225-247.
Sarkis, Ibrahim. *-AxJb> iU-}<X&J! JUx^l!
^UJJ! (j^f* p*50';-?' • Beirut, 1871.
Scaliger, Josephus, et Erpenius, Thomas.
Proverbiorum arabicorum Centurise duae, ab anonymo quo-
dam Arabe collects et explicate : cum interpretatione Latina
et Scholiis. Ed. sec. Lugd. Batav., 1623.
Seidel, A. Arabische Sprichworter aus Egypten. ZAOS,
1897, vol. 3, pp. 338-343.
Seidel, A. Beitrage zur Kenntuiss der tunisischen Volkslittera-
tur. ZAOS, 1897, vol. 3, pp. 186-188, 268-271. Seidel
Beitrage.
esh-Shidjak, Faris. Eine neuarabische Kaside. Translated by
Fleischer. ZDMG, 1851, vol. 5, pp. 249-257.
Snouck Hurgronje, C. Mekkanische Sprichworter und Redens-
arten. Haag, 1886.
Socin, Albert. Arabische Sprichworter und Redensarten, ge-
sammelt und erklart. Tubingen, 1878. Contains proverbs
1-574; proverbs 575-800 are in Der arabische Dialekt von
Mosul und Mardin. ZDMG, 1883, vol. 37, pp. 188-222.
Socin, Albert. Der arabische Dialekt von Mosul und Mardin.
ZDMG, 1882, vol. 36, pp. 1-53, 238-277; 1883, vol. 37,
pp. 188-222. Socin Mosul. (Refers only to first two
articles; the third is classed with Arabische Sprichworter,
referred to as Socin.)
Socin, Albert, und Stumme, Hans. Der arabische Dialekt der
Houwara des Wad Sus in Marokko. Leipzig, 1894.
APCSGW, vol. 15, No. 1. Socin Houwara.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 189
Socin, Albert, und Stumme, Hans. Ein arabischer Piut.
ZDMG, 1894, vol. 48, pp. 22-38. Socin Piut.
Socin, Albert. Diwan aus Centralarabien. Gesammelt, tiber-
setzt und erlautert. Herausgegeben von Hans Stumme.
Leipzig, 1900. APCSGW, vol. 19, No. 1. Socin Diwan.
Socin, Albert. Zum arabisclien Dialekt von Marokko.
APCSGW, 1894, vol. 14, pp. 151-203. Socin Marokko.
Souneck, C. Six chansons arabes en dialecte Maghrebin, pub-
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pp. 471-520; vol. 14, pp. 121-156, 223-257.
Spitta-Bey, Guillaume. Contes arabes modernes. Leide, Paris,
1883. Spitta Contes.
Spitta-Bey, Wilhelm. Grammatik des arabischen Vulgardia-
lectes von Aegypten. Leipzig, 1880. pp. 441-488, stories;
489-493, songs; 494-516, proverbs.
Stumme, Hans. Tunisische Marchen und Gedichte. Leipzig,
1893. Stumme Tun. Marchen.
Stumme, Hans. Marchen und Gedichte aus der Stadt Tripolis
in Xordafrika. Leipzig, 1898. Stumme Marchen.
Stumme, Hans. Neue tunisische Sammlungen. Kinderlieder,
Strassenlieder, Auszahlreime, Katsel, 'Arobis, Geschicht-
chen u. s. w. Berlin, 1896. Stumme Neue Samm.
Stumme, Hans. Tripolitanisch-tunisische Beduinenlieder. Leip-
zig, 1894. Stumme JBed.
Stumme, Hans. Chants des Bedouins de Tripoli et de la
Tunisie. Traduits par Adrien Wagnon. Paris, 1894. (A
translation, without the Arabic texts, of Stumme Hed.)
Xtiimme Chants.
Tallqvist, Knut L. Arabische Sprichworter und Spiele. Hel-
singfors, 1897.
Yassalli, Michelantonio. Motti, aforismi, e proverbii maltesi;
raccolti, interpretati, e di note esplicative e filologiche cor-
redati. Malta, 1828.
Toilers, Karl. Der neuarabische Tartuffe. ZDMG, 1891, vol.
45, pp. 36-96.
Wetzstein, I. G. Sprachliches aus den Zeltlagern der syrischen
Wiiste. ZDMG, 1868, vol. 22, pp. 69-194.
*Yacoub Artin Pacha. Contes populaires inedits de la Vallee
du Nil, traduits de 1'arabe parle. Paris, 1895.
190 H. M. Huxley, [1902.
SYRIAN SONGS, PROVERBS, AND STORIES.
WEDDING SONGS.'
All of the wedding and funeral songs which I collected were
sung by women.
Songs in honor of the bride. These fall naturally into three
groups : (a) Those sung before she leaves her father's house ;
(b) Those sung while she is going to the bridegroom's house ;
(c) Those sung after her entrance to the bridegroom's house.
(a) Before leaving her father's house.
1.
»J\ o-U' IvA^o ^U.t ULs
*annik tawUi kilt ir-rumh bil-^askar
eha kdlu sannik svfra kilt is-semai bil-meskeb
eha kdlu lannik baida kilt il-yttsmm abyad
eha kdlu ^annik svmra kilt ahla min is-sukkwr U U It />.
They said that you were (lit. concerning you) tall ; I said, The
lance among the soldiers ;
They said that you were pale ; I said, Wax in the mould ;
They said that you were white; I said, The jasmine is white ;
They said that you were brown; I said, Sweeter than
sugar.
The exclamation gj at the beginning of each verse is
variously pronounced eha, aiha, or iha ; Dalman has awlli«.
At the end of each song, there is a rapid repetition of the sylla-
ble U in a very high pitch. These shrill cries of the women are
called the Jaxc^K zalagit ; singular, xbj.*)\ zalgttta.
1 For a brief description of the wedding customs, see Dalman p. 184 ff.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 191
2.
_<Lc Lit ~JLX*L=k.
J'~£ '«.xx^ <JUUiMk>L»« Li.:'
*jy-$AX> *.jJi j_c X»jL) \&j
eAa laytinik is-sHd hnllitnl ana gnnnl
eha ti-liajbenik sibyu *ork il-hayd
eha kunt nayimi idzz in-nom mithennyi
eha ija hiydlik lala ball u-jennennl It li It li.
Your black eyes made me sing,
And your two eyebrows captured the essence of my life
from me ;
I was sleeping happily in my deep slumber;
Your image came on my thoughts, and maddened me.
Of. Littmann p. 61, No. 2.
3.
j.^
d<Xi.Lo JU! s
j b jpU U
bayddik baydd il-wwrvka
eha hamrit hvdttdik hulka
eha yd saiddt iltl bycifydik
eha yd sdtra yd libka li li li li.
Your fairness is the fairness of paper ;
The redness of your cheeks is natural.
Oh the happiness of him who will take you,
Oh clever and elegant one !
The 5 of Jtouu* is pronounced as part of the following
word CXJ! .
Cf. Littmann p. 21, No. 64.
VOL. XXIII. 13
l'.i-> //. M. Huxley, [1902.
4.
cj >«JUw $->
eha bayartik bay ad il-marrnar
eha scwikfetdyil lanbar
eha ilik sdmi id rds hnddik
eha sauda u-rtici btitgnbbnr li II U li.
Your fairness is the fairness of marble ;
Your hair is braids of ambergris ;
You have a mole on the upper part of your cheek ;
It is black, and will not become dust-colored.
for the classical viU. Lc for ,J^. aooLi: The Syrians
regard a mole as a mark of beauty, particularly if there are
hairs growing from it.
o.
iY mew tawakiha eha Idhit bi-trdkiha
eha yd behajtb is-semaidt eha lil-iards td nijliha U li li li.
She looked from her windows ;
She appeared with her Turkish ear-rings.
Oh her father, bring the candles
For the bride, that we may escort her (in her
wedding-march) .
Vol. xxiii.] Syrian /Songs, Proverbs, and Stories. 193
Before leaving her father's house, the bride, holding a candle
in each hand, and supported by old women, walks slowly back
and forth three times through the length of the room,
for v^Jlic!. Li' is used in place of the classical
6.
Jojo!
wrtisl wnddena saldm lekl
eha sletdtik deheb tlik ^a
eha mknddnr ilmdz yeUk laVejbinik
eha gaiyebfl il-knmvr min ben ^ainekl ll U K M.
My bride, we have sent greeting to you ;
Your bracelets of gold befit your hands ;
The circlet of diamonds befits your forehead ;
You have caused the moon to disappear (by the
radiance of the diamonds) between your eyes.
ejbinik forjebinik. In regard to this pronunciation, Professor
Torrey writes: "In a word of two or more syllables, beginning
with a short open syllable, the first vowel sound is often trans-
posed, so as to stand before the first consonant, instead of after
it." Thus we have mlih or emlih, kefir or ektir, etc.
J! dlxx, f
LO -
-j _J ^ — f
194 //. M. Huxley, [1902.
eha vlla maiik nlla maiik
eha kutr il-bikl ma byinfaiik
$ha in kdn mismdr ft bet abrtkl
eha okbailh u-hudth maiik U U U It.
God be with you, God be with you,
Much weeping will not profit you ;
If there is a nail in the house of your father,
Draw it out, and take it with you.
The second half of this song means that on this great occa-
sion of her life, the bride's father will allow h«r to take anything
she wishes from his house, even to the very nails.
b
Jjoc ^U lit
eha yd wrtts kilml Innsir fiJcl
eha wnna laldli mitl lalalikl
dha hvmdtik hebbiha u-^ozziha
eha aimUha biddl immik trnbbikl U U U U.
Rise, oh bride, let us escort you ;
We have upper chambers like your upper chambers ;
Love and respect your mother-in-law ;
Make her, in your mother's place, train you.
Lie. for otXJLfc. This contraction is common in the Lebanon
and in the towns. To the south, particularly between Karak
and Petra, I have heard the pronunciation Bandana. This use
of J with the first person of the imperfect with the meaning
"let me," "let us," is comparatively rare. More frequent is the
use of the verb ^L&.. The above form would be /-^AO LAAX&..
Cf. Dalman p. 212. In place of Ivnslr, Dalman has lanzur.
Vol. xxiii.J Syrian Sonys, Proverbs, and Stories. 195
(b) Song in the bride's honor, sung as she goes to the bride-
groom's house.
9.
Uafcj! J
-*J (J
CxUs oLi iJ Jk^xJ! JLo
e/^a lardsna tdha min ddr abtiha
eha yd lartts limrnl dlydl fustdnik
eha mdl in-nnhnl limman sdf kamitha
eha fettah il-icard min rds it-traMm li It M li.
Our bride is ascending from the mansion of her father.
Oh bride, raise the train of your dress.
The palm bent when it saw her figure ;
The roses opened from the ends of the branches.
(c) Songs in the bride's honor after her entrance to the
bridegroom's house.
10.
v JyJI K.*lic LJ f_t*u dLk£ JLs
s \mj&.M &J
eha min kdl ^annik snnira yd twhat il-bedrl
eha yd simsum makstir yd sasel sehdl
eha ana lehntt lik dnheri likvttaidk in-nvhrl
eha yd haMbet kvlbl rt-ya kinnet id-dnhrl li U U li.
Who said that you are brown, oh face of the full moon,
Oh peeled sesame, oh honey-comb?
Let me put my back for you, let me take you across the river.
Oh beloved of my heart, oh daughter-in-law forever.
196 //. M. Huxley, [1902.
11-
^ v^M
M lik tvbtil il-fornh min daJinltik li-bdb id-Jar
eha fettdhliJc il-ward win-nisrm wil-azhdr
eha bDhhtirna za^ak u-traiydtna ti$*il ndr
eha sellim timm illl lalekl Mr U li li li.
The drums of happiness played for you since your entrance to
the door of the mansion ;
The roses and the white roses and the flowers opened
for you ;
Our incense burned high, and our chandelier will blaze with fire ;
(God) give peace to the mouth which advised you.
LxJ'G Jo for j .
12.
I j
r au-sehela bil-helwi il-yom daif'itna
eha aheV au-sehela bil-helwi il-yom snrrnfitna
eha kuntl gnribi wil-yom svrtl kinmtna
eha bessert fikl yd habibit kill ^ail'itna li li li li.
Welcome to the beautiful one, to-day she is our guest ;
Welcome to the beautiful one, to-day she has honored us.
You were a stranger and to-day you have become our daugh-
ter-in-law ;
I have given the good news of you, oh beloved of all
our family.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 197
After the letters -^, ^-, (jo, \jo, is, Jib, c. p, and ij>, -— is
generally pronounced ai. To this rule, however, there are
many exceptions. There are differences according to locality :
in Beirut and its vicinity v_ ix-o and ^A^ are pronounced sef
and def ; in the Lebanon, saif and. da if. ^i)uO (contraction of
in Beirut is hek, in Northern Lebanon, haik.
13.
L>
c L>
^^oo LJ JUJI
-f J J J 2ud&AJI vafc^Lfi Lo LLo
eAa yd baida yd yudda
eha yd semeki fl^l-bohnr tihab bi-sindsil fudda
eha Jmttena lab-tiki, min il-mdl td yorda
eha oselhl benna ma idsit il-bugda U li U li.
Oh fair, oh fresh one,
Oh fish playing in the sea among chains of silver ;
We paid the money to your father, so that he should be satisfied ;
Make peace between us ; may the hate not survive.
Cf. Dalman p. 264.
Songs in honor of the bridegroom.
14.
eha sti hel-^aris illi hebbtth bet hnmdh
dha Jcebtrhum u-ezgirhum wbkaiu bi-hdwdh
eha kdl il-iaris ana hvbbethum aJctar
eha nizlu lala knlbl ahla min is-sukkvr U li U li.
198 //. M. Huxley, [1902.
What bridegroom is this, whom the family of the mother-in-
law loved ?
Their eldest and their youngest fell in love with him.
The bridegroom said, ' ' I loved them more ;
They made an impression (lit. descended) on my heart
sweeter than sugar."
for the classical ^v-xJt ttX-J& . V*°>c-X for
15.
^LoJt vaJL
hnllit Is-sDla hnllit is-swla
eha wirtefaiit in-nejmi fok buwdb il-iolya
eha yd mm yebessir memtu
eha tekvttel ^arisna eklil il-hena U U U li.
The service is finished, the service is finished,
And the star has risen above the doors of Heaven.
Oh who will give his mother the good news ?
Our bridegroom has been crowned with the crown
of happiness.
for S^Lo. xX^yo for the diminutive X+AX>!. The verb
J' has come to mean simply " to be married " (see Wortabet).
Miscellaneous songs at weddings.
16.
Song to the bridegroom's family.
aJ J^VAJ Ju-L xJ! jJ! Lt N^.a,,*q ft
*-g.JL^o &JUI JoLoilt v^Uj ^.(X&'l LJJ!
jj J^t; JOL^! <X^ ^UaJLJU «,;;J b!
•
J J J J
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 199
eha ^asfdr *dd-ddlyi bilbul yitvry'illu
$ha dhdin bindt il-asdyil vlla yesehhilhum
eha ana leruh lis-sultdn *abd il-hamid u-killu
eha Inhza min larusitna btiswa laskarak killu It U U IL
A bird on the vine, a nightingale will sing for him;
(You are) taking the daughters of the nobles, may God
help them.
Let me go to the Sultan 3abd il-Hamid, and say to him,
"A glance from our bride is worth the whole of your
O w
army."
x J J*fr v*J : the root J^) seems to be derived from the class-
ical form ^j-c, which has the same meaning. When a pronoun
occxirs with the preposition u, the resulting word is pronounced
as though it were a part of the preceding verb ; in the present
case this has resulted in pronouncing the two words in such a
way that the £ is pronounced without the sedda, which would
regularly be found in this form of the verb, killu : in the ver-
nacular, the \ of the first person singular of the imperfect is
often omitted.
Cf. Dalman p. 212, Littmann p. 61, No. 8.
17.
Song for the priest.
U LL.N«J>. U
eha yd hurina yd idbis eha yd sukkvr il-ydbis
eha yd maiammid is-siibydn eha yd mekellil il-iardyis U U U li.
Oh our priest, oh well-dressed one, Oh dried sugar;
Oh baptizer of the boys, Oh marrier of the brides !
Cf. Littmann p. 22, No. 85.
200 //. M. UnAey, [1902.
18.
A girl's song for her four brothers.
^jL |JcXi'
ahtttl arbai arbai yd rvbbl
@ha yihabu bis-sef wit-tors kvdddm bcib laldlihum
eha ittull min is-sibbdk immhum witn&dthum
eha u-tisrnh bis-saut yd rnbbl hvllihwn li U II li.
My brothers are four, four, oh Lord, preserve them ;
They play with the sword and the shield before the door
of their upper chambers.
Their mother looks from the window and calls them,
And cries out, Oh Lord, preserve them.
Jiflt for Jki'. Of. Littmann p. 22, No. 77.
19.
A girl's song for her small brother.
+AM \yj
<J <^ ^ ^
o c o o
Jiaiyl iz-zgir drdi ij-jtih blllmmu
eha ija icard ij-jtirl li-hitdemtu u-semmu
eha semmu yd bindt semmu
eha ta^allemu yd sebdb loib ij-jerid minnu li li li li.
Vol. xxiii.] Syrian /Songs, Proverbs, and Stories. 201
A drdi of cloth will cover my small brother;
The roses of Bengal came to his service, and he smelled
them.
Pronounce the name of God, oh maidens, pronounce the name
of God.
Learn from him, oh youths, the play of the sticks.
A dr<"n is about 26 inches, L+**: to pronounce the name of
God is to guard against the influence of the Evil Eye. Cf.
Dalman "p. 186. <X5v4>' w^- a game in which the players
throw short light spears at each other. Sometimes played on
horseback.
20.
A girl's song for her two brothers.
»» xs. L>
UJ
eha ahtitl tnen milll tnen
eha yd hnbbt il-Mlu la.lci'j-jibheten
eha linima rdhu laiond efendihum u-haku hel-kilmten
eha tegdmazu il-hekkam u-kdlu hes-sebdb mnen It li ll U.
My brothers are two ; what two !
Oh pearl on the tw^o foreheads!
When they went to their Effendi and spoke these few words,
The governors exchanged looks, and said, "Whence these
young men " ?
21.
Song for a young man present at a wedding.
-b b
*.
J J J J it.J LiaiJy.} juLIi*.^ ioot JLJL&
302 //. M. 11'i.dey, [1902.
ktiln yd nds killkum kulu
eha Su heg-Zebb iz-znrlf u-mzenu tulu
eha timniu hdtim deheb mahbuk bi-lulu
eha wkbdl immu u-haiydtu yizvlyuMlu li It li It.
Say, oh people, all of you say,
Who is this handsome young man, whose ornament is his
height ;
His mouth is a ring of gold set with pearls.
I hope that his mother and his sisters will sing f.or him.
Cf. Littmann p. 18, No. 39; p. 63, No. 11.
22.
Song for a small boy named 3adil.
Lc
_<ci^? Jo;
t t - ^ r*
eha iddil zngaiynr id bust il-harir yimsl
eha keffu mvhanna snbfou zebed niehsl
eha se'elt rnbb is-sema* wil-wdhid il-iarsl
eha kdn il-kmnnr bis-sema1 su nezzelu yimsl U U U ll.
3adil is small, and he walks on carpets of silk;
His palms are colored with henna, and his fingers are
smeared with ointment.
I asked the Lord of Heaven and the Enthroned One (lit. the one
of the throne) ;
" The moon was in the heavens, what brought it down to
walk ?"
Henna is put on the hands as a sign of rejoicing.
23.
Song for the guests while food is being served.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 203
eha sahhten u-sahha eha arba* lawafl maiha
eha arbai f/vrdyir simsum eha wla kill hnbbi sahha U U U li.
A double health and a health, And four healths with it ;
Four sacks of sesame, For every grain a health !
x-stvi: 1 ynrdri=~L% midds, or 216 litres.
Cf. Jessup p. 329, Littmann p. 23, No. 95.
24.
Song for a young man.
t r»»J ^AAAAM U (jwJoJ c\_=J...=* U Li.:'
o^ jJI Lc -*JiJ! jj
v^JUU! »A^ L> ^UaJLu.J! JLJ
J J J ^J V
eA« y<f hmcaja butrus yd sefen yom il-harb
eha yd sema* mekki u-dau il-kmnnr iad-derb
eha basotlak is-sultdn yd sejfa il-knlb
eha oktid icishnuk u-iallik il-mesnaka icid-derb II U li li.
Oh H^waja Butrus, oh two swords in the day of war,
Oh candles of Mekka, and light of the moon on the road !
The Sultan is sending (word) to you, oh upright of heart,
" Kill and hang and erect gallows on the road."
The title a^-t^i* is applied only to a man who is a Christian.
FUNERAL Soxes.1
25.
Song for a young unmarried woman.
,^.*«j>
--JLj.
— ^vJ x Lc
1 See Dalman p. 316.
204 JI. M. Ilu.,-ley, [1902.
in lit *;tt is-s/i/H/t/*/ human lit />!<l(/ha
i'iii <lur <ihi'i/m wil-ffttta il-
U-ln'it ij<i in r<ili« kit! beldha ma brrth
;/ii h<' In i lili'if \<ileha bintak ma thnUili«
ir<'(-h«y<it beyl . . . w\1-dtir ma
The princess of the maidens is ready (lit. has packed) ;
ready and she wishes to go;
Ready (to go) from the mansion of her father,
and the white veil gleams (about her).
The Raven of Death came before her,
he said, " Without her I shall not depart."
Oh her father, swear for her,
that you will not (lit. do not) let your daughter go.
' ' By the life of my father,
for me there will be no return to the mansion." 5
: in the translation, I have given the original meaning
of "princess," rather than the ordinary meaning of "lady."
for
*
26.
Song for a young woman.
...OJ )*
Le. jui «*. ^_>jc. o.
' ' C_ '
sales bindbik yd namttiatl taht f&y ij-joz bi-d<in il-kmnnr
kif bindbik u-beyik gdyib wis-semai bi-jebtu u-rn<1 >,<it<'tn~i
hnbnr,
Why must I mourn you, oh my delicate one,
under the shade of the walnut-tree, in the light of the moon ?
How shall I mourn you and your father absent;
and the candles are in his pocket, and he gave me no word.
&-: in the vernacular, both **-^ and ^x+-Cw are used
for the plural. In funeral songs, a girl is often likened to a
bride. For the use of the candles in this connection, see note
to No. 5.
Vol. xxiii.] /Syrian Songs, Proverbs, and /Stories. 205
27.
Song for a married woman.
I.A5 v_ftj S«s.
*+£
d wordi mngudda
yd kaukeb bi-kandil fuclda
ydjorjl sras lil-haMm ji bu
il-dhwi bi-frdkik ma btdrda
yd sitt sdra yd sukknr nebcitl
yd kumh iz-zebed ma^ il-bindtl
yd sitt sdra yd gnbrnk tmtttl
mitlik ma tjib il-walddtl,
Oh Sitt Sara, oh fresh rose,
oh star in a silver lamp !
Oh Jorji, hasten to the doctor, and bring him ;
the brothers will not consent to your departure.
Oh Sitt Sara, oh sugar-candy,
oh cruse of perfume among the maidens ;
Oh Sitt Sara, oh the affliction for you to die !
The mothers will bear no more like you.
: see note to No. 25. * f°r
28.
Song for a married woman, who died in childbirth.
JiiaJ xxJLb
*
206 H. M. Huxley, [1902.
Ojj ^jjo j+S L O;-^
_J i^axo
l _«j> L ' ^.
tabti tdha M-tvkmha il-kasmirl
Idbsi il-fydtim bid il-yamlnl
tdlbi abtiha biddha tiksa^u
hdyifi min il-m6t min hdl it-ti>k<l~t
wisrik yd krmnnr min f 6k hdritha
sifll hel-iartis u-srt shuriitha
sifll yd knm'or in kdnha tdbit
win kdn matlt yd dill mem'ttJi«.
Tabti is ascending in her Cashmere dress ;
wearing the ring on her right hand.
Seeking her father, she wishes to see him ;
she fears death, and the dismal (lit. heavy) state.
Rise, oh moon, over her house ;
see for me this bride, and what is her sickness ;
See for me, oh moon, whether she recovered ;
and if she died, oh the affliction of her mother!
29.
Song for a married woman.
cJvAXOJ
LgJ
_x>
uo _,L
c
LJ
^j CAA-^ ^_>«JCj.
Vol. xxiii.] Syrian Sonys, Proverbs^ and Stories. 207
helll bi-saiarik yd lartis helll
helll bi-saiarik yd mustdnzira il-hennl
helll bi-Sa^arik la-immik kuUlha
y^imml lil-mdt ma h/olll
limml fsdtlnik hdj mddrdara
yd mesitik bid-ddr karj u-gvndara
>/d mesitik bil-bet subh il-hdlkik
u-bi-tob sinl zdira il-mnkbara.
Loose your hair, oh bride, loose it,
loose your hair, oh you who are expecting the henna ;
Loose your hair, say to your mother,
" Oh my mother, it is not time for death."
Gather your dresses, better than that they should be scattered.
Oh your walking in the mansion is dainty and elegant ;
Oh your walking in the house is praise for your Creator,
and in your dress from China you are visiting the cemeteiy.
30.
Song for an unmarried girl.
&xujj| Lgj dLXst. Lo ^6^s> ~AJO L) ~»*3
«x«w dU ^oLs* ^IAJ c-2-=»'« <="V>
AJb jfjeLi ^je SuoJiJa *j^
L^JS! L>
yd bintl kttml ma hnllik li-hen-nomi
kttml wdjhl beyik jdy'iblik seba* tvktimi
tvkttmi min ij-jeddd tilbsihum *dl-iaydd
yd immhajikkl il-hndad sahhl bintik honi.
Rise, oh my daughter, rise, it is not time for this sleep ;
rise, meet your father, who is bringing you seven dresses ;
Seven new dresses, and you will wear them for the feasts.
Oh her mother, take off the mourning, your daughter is
here.
for x*. Both pronunciations hon and honi are com-
mon.
VOL. XXIII. 14
208 //. Jf. Huxley, [1902.
31.
Song for a young woman named Lamis.
«^u
y^ lamis yd snbiyi yd Mtib ij-jauhertyi
yekUl il-buwdb hidl sti bitridl yd svbfyi
yektil il-buwdb Mdl su bitridl yd swbiyi
brid md rddu is-snbdya iala'1-iaydd iswdr bidl
Oh Lamls, oh young woman,
oh essence (lit. hearts) of the jewels.
The door-keeper will say, ' ' Go away ;
What do you wish, oh young woman ?"
The door-keeper will say, "Go away;
What do you wish, oh young woman ?"
" I wish what the young women desired,
for the feast-days, a bracelet on my hand."
32.
Song for a young woman named Tabti.
^s
o «J
saldmtik yd imm il-^ayun id-dibldni
libsik harir u-mhdrmik kittdni
hedl tdbti wa-hdlkl iza tbeddelit
sibi 'l-knm'Dr il-hdll bi-nlsdni
saldmtik yd imm il-iayun il-lauziyi
libsik harir u-mhdrmik wordiyi
hedl?l-*arus wa-hdlki lau tbeddelit
sibi 'l-kvmnr u-lau hall bis-saifiyi.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 209
Peace on you, oh mother of the languishing eyes ;
your dress is of silk, and your handkerchiefs are of
linen.
This is Tabti; by my Creator, if she is dressed,
she will be like the moon appearing in April.
Peace on you, oh mother of the almond-shaped eyes ;
your dress is of silk, and your handkerchiefs are
rose-colored.
This is the bride, and by my Creator, were she dressed,
she would be like the moon, were it to appear in
the summer.
(lit. your peace) is the salutation used to a sick per-
son, who answers, dU-L*o aJJt or d++£- +-\*^»,i xJJ! or simply
33.
A second song for Tabti.
L> viLo slx 3* JJi^o xXjli' L>
yd tdbti sa^arik mejittd bihydt beyik yd
wahydt beyl ma bnkU baidicid derb il-mvkdbir lir-rejtti mvkMb'i.
Oh Tabti, your hair is curled;
by the life of your father, return, oh my bride.
' ' By the life of my father, I cannot return ;
the road to the graves is impossible (lit. reversed)
for returning."
The next four songs were composed in memory of Halil Hair
Vila, who was a doctor in the British Army, and died in the
Sudan.
34.
j«v*j
H. M. Huxley,
[1902.
/
c;
XAJ JjJ
LuJI U ss
b
b
lis-sultdn ^abd il-mej$d wi>dd$na
yiju hinni fik yaiztina
rdh hakim il-sasdkir
desserttha iala'1-biyddir
li-ddr beyu meyelttha *
bi-sttkik wid-dikktikin
mrdkib resit ial-mma
yilbnk li-dir^dnu
y'lhabu bis-sefkndddmu.
i/d hakim, id stambrtl woddena
lis-sultdn Ttabd il-mejid u-lis-
seba* mMk
sdli dik il-iarS bdkl
tvllaiu il-hamra lejamtiha
tnllaiu il-hamra lejamUha
yd Sudan hintina
yd beyu Idkihum
dnrb is-sef killu
sidl kdsid il-hamra li-herjha
Oh Doctor, we have sent to Constantinople,
to the Sultan 3abd il-Mejid have we sent ;
To the Sultan 3abd il-Mejid and to the seven kings ;
they will come, they will comfort us for you.
The cock of the heavens crew, weeping ;
the doctor of the troops has gone.
Bring forth the bay mare, bridle her;
let her go to the threshing-floors.
Bring forth the bay mare, bridle her;
to the mansion of his father, take her.
Oh Sudan, you have mocked us,
in your market, and in your shops.
Oh his father, meet them,
the ships have anchored in the harbor.
The beating of the sword, all of it
befits his arms ;
My lord wishes the bay mare to caracole.
Servants will play with the sword before him.
L. 2: & for # . L. 4: \J*JL for
Vol. xxiii.] Syrian Songs, Proverbs, and Stories.
35.
^ ! JUai, ^>\^\ Jtf \^ b
^"b-
yd rfdkl hemeluril nuss sdia, wokkfunl
td yiju kull il-kvrdyib td yiju yuweddaiurii
td yiju kidl il-kvrdyib u-yehmelu ia>inl 'l-i
ba^diUl bid-ddr sdia hdtrik yd imml il-hanunl.
Oh my comrades, carry me,
for a half hour, raise me ;
Till all the relatives shall come
till they come and bid me farewell ;
Till all the relatives shall come,
and shall bear the troubles from me.
I have still an hour in the mansion ;
farewell, oh my compassionate mother.
for oLdj. L. 2:
L. 1: Jiy+s* for
pronounced either kidl or kill.
is
36.
jJuJ! LgJ
i' b L^s-^j
L
10
L>
b
212 H. M. Hnxley, [1902.
yd h<iii/~< iri'ii'kud leyl nwsibi u-linllit, laleyl
lii tHitsib! in in U-mDsdyib kdn leha il-ben sdyib
k i'n n n /ni /i a yd knrdyib yd imml wibkl
ibkn *aleyl y* afrwdtl il-m6t mafih
i)h))r ri)i<l< I! mill haydtl kdn haiyl wi)rf~tk<in 5
u-sdrii yesihu bis-svicdtl yd halil yd wineyl
ktf sdrit hel-mnsdyib dissertim bil-gnrdyib
ktimu ntihu yd kvrdyib w'dbisu berdkii wleyl
$ilu icin knlbl id-daimi u-killu lil-memi il-hnzini
yd 'l-iadra tsellemml yd meldk il-b<'n-i* >/>/ \<i!n<:i/~t. 10
Oh my brother, hurry to me ;
a woe has fallen upon me.
It is a woe of woes ;
death was descending (to be added) to it.
Rise, lament, oh relatives;
oh my mother, weep for me ;
Weep for me, oh my sisters.
death has in it no rejoicing.
The last part of my life,
my brother and my comrades were (present) ; 5
And they began to cry out with their voices,
"Oh Halil, oh my eyes!"
How did these woes arise ?
They left me in the foreign lauds.
Rise, lament, oh relatives,
and put on black veils for me.
Lift the trouble from my heart,
and speak to the sad mother.
Oh Holy Virgin, receive me ;
oh Protecting Angel, oh my eyes ! 10
In several places, the conjunction ^ has been used where it
seems unnecessary; there are really two clauses where we
should expect only one. In a translation of 1. 1, the unex-
pressed meaning might be indicated as follows: "Oh my
brother, (rise) and hurry to me; (there is) a woe, and it has
fallen upon me."
L. 6 : ^** is a term of endearment. The plural (Jf*& is
also used in the vernacular.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories.
37.
213
10
v_jLA>£Jl «JT ,-AA.e. o
5 V^p' -k^r**1 ^ O
>^L>
bst
Ae?w is-sawdrib
il-mot hedhed lazdnii
min baidu yesil kmcdml
mat lantar abu'l-merdjil
yd haiyl workud idjil
dab knlbl u-sayttril
il-mot frdk il-hebdyib
il-mot fr 'dk il-hebdyib
dh min dzm il-mvsdyib
fi bldyl atraktinl
sdhit il-imm
»j
-a». LJ
vi
tindefin taht it-trdb
frdkhiim hedhed kmodml
mat lantar abu's-sebdbl
kdn yiswa elf rdjil
dikk ^d serit ir-rebdb
hin ma iju yuweddaitinl
fi ba^adhum selydm
3 a'l-knrdyib win-nesdyib
fi bldyl desserttnl
10
Alas, oh handsome (possessor) of the moustaches,
that you should be buried under the earth.
" Death destroyed my strength,
their departure has taken away my support."
Who after him will bear my burden ?
Bantar, chief (lit. father) of the youths, has died ;
Bantar, father of courage, has died ;
he was worth a thousand foot-soldiers.
214 //. M. Huxley, [1902.
' ' Oh my brother, run quickly,
pluck the string of the rebdb. 5
My heart and my eyes melted
when they came to bid me farewell.
Death is the departure from the loved ones;
in their distance they forgot me.
' Death is the departure from the dear ones ;
(the trouble falls) on the relatives and the loved ones.
Ah ! the heaviness of the woes !
In my trouble they left me,
In my trouble they forsook me." 10
The compassionate mother cried,
" Oh the blindness of my eyes!"
Lines 1, 3-4, and 11 are the direct utterances of the singer,
while lines 2 and 5-10 are supposed to be quoted from the
deceased doctor. L. 4: 3antar is still regarded as one of the
great mythical heroes.
The next four songs were for a young man named Saiid.
|
38.
-i
t Uo sj Sjl^l L^
&xyikJt Uo
O«-VXAJ .J
jj ndyim yd *ar%s tdb in-nomfi windk
Jcttm utias icfl-hdra u-jerrib het-twk'&nii ^aleJc
Jcrtm utlas bihydtak la tauwil gaibdtaJc
lau bitsflf haydtaJc kvddes hezntimn ialek.
Enough sleeping, oh bridegroom;
the sleep was pleasant in your eyes.
Rise and go up to the house,
and try on this raiment.
Rise and go up in your strength ;
do not prolong your absence.
Were you to see your sisters,
(you would know) how grieved they are for you.
L. 3 : Jps for Jjllaj . viJj'Lxc for
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 215
39.
L
sLs» _co o«^o Ucjo vfLJ oJtljUw ^i-AAj JU^UM LJ
dUJU]
^j'^^XJ dLot o^'*i= oi' JjoLvi JLb
Lo L
X-
ijl. olx*J! ^c. ..-L ^ JOUUM ^^l Lo
il-hdra yd saiid hnjerndha
min yom ir-rahli u-ma dnhnlndha
min yom ir-rahli yd laris iz-zen
nahna buwdbha bin-nil
yd saiid bintak stdkit lek
biddha tstifs&jdr iz-zvmdn
yd satfd la tauwil giyabtak
in tauwvlt immak btehznn
saiid mejitu li-hdrtu iz-zeni
yd md 'hla it-tvk'dmi miallnkini
yd md 'hla sa^id u-mejitu lalci'l-bet
u-lennu ^aki'l-iadd wis-saidnmi.
The house, oh Sa?id, we have forsaken
from the day of (your) departure, and we have not
entered it ;
From the day of departure, oh handsome bridegroom,
we have painted its doors with indigo.
Oh Saiid, your daughter has craved you;
she wishes to see how time has changed (lit. oppressed)
you.
216 H. M. Huxley, [1902.
(There will be) a retui'n of Saiid to his beautiful house.
Oh how splendid are the costumes which are hung up ! 5
Oh how handsome is Saiid, and (how good) his return to the
house ;
at least for the feast-days and for Palm-Sunday.
This song recalls the custom, prevalent among all primitive
peoples, of deserting a house after there has been a death in it,
on account of the belief that the house is haunted by the spirit
of the deceased.
L. 4 : Cf . viX_X_jLx_£ with ^'L^ of No. 38, and vLx-c of
No. 40.
40.
«y«-«
*
k>«.jv «j| L)
-J.JLC o^
/a trvfriffok rdsu yd gvrdb
la thvbborril *an mot is-sebdb
fyvbbru saiid kdm min suhntu
btuntuzru immu la-hadd il-giydb
yd sa^id ya'bu zenttd mnbrttmi
keffitak harir u-^akdlha rttml
keffUak harir u-^akdlha siklen
u-bkitak hitta idmyit sayilni.
Hover not over his head, oh raven (of death),
inform me not of the death of the youths;
Say that Saiid has recovered from his sickness.
His mother will wait for him until the setting of the sun.
Oh Sand, oh father of the corded arms,
your kefflyi is of silk, and its lakdl is Grecian ;
Your Tceffiyi is of silk, and its lakdl is of two materials.
I wept for you until my eyes were blinded.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories.
L. 3 : The keffiyi is a head-dress consisting of a square piece
of cotton or silk, folded diagonally. It is kept in place by the
wkdl, which is much like a piece of rope, going twice around
m
the top of the head. L. 4 : /c*-^ is pronounced either Untta or
hitta.
41.
j..Ai». -Js L> ^i^ V'T*"^ o^i 5<Xe.U OA^
U1?-^ «^-*^ L? v»>Lb JotX-wuJ Xjo! '.^AJa.
kfoodi sift il-ynrdb lafl
yd rnbbl hnbbirm fyvbnr sqfi
hvbbru immu li-saiid tdb
yd gnbnu yikrtn taht it-trdb gdf~t.
I was sitting and I saw the raven returning.
Oh my Lord, give me the healing message.
Tell the mother of Sasid that he has recovered.
Oh his affliction, that he should be sleeping under the ground !
42.
Song for a physician of Bhamdun.
AJOJ LgLo
8\x
L
be aoLo^ L
-A
hoshns il-baktir bidu
ruzzit il-bdkttr fudda
hdrit sldl hel-idlyi
yd destu hel-mbaiynd
yd hsdnu hel-mhanjel
bdsit il-iarbdn catena
wintnknl lldu il-ydmin
wid-deheb lil-fyaiyaUn
icil-hamdm minnha yitir
wil-iasel minnu yisil
yd Ijdmu barbaiin
wil-yom fukid minna kebir.
218
H. M. Huxley,
[1902.
The staff jingled in his hand
and he transferred it to his right hand.
The hook of the staff is of silver,
and the gold is for the horsemen.
The house of my lord is this high one,
and the pigeons fly from it.
Oh his copper kettle, (which was) this tinned one,
and the honey flows from it.
Oh his horse, this white-footed one!
Oh his bridle, (which cost) forty piastres!
The Arabs have descended on us,
and to-day a great man has been lost from us.
L. 1 : )f*~j is a staff sometimes carried by prominent men.
It is often decorated with strings of coins, which make the
jingling referred to in the song. L. 6: The use of the passive,
>
as seen in JJii, is rare.
43.
Song for a young man.
la tkuMs il-^aris mat
yd ohtufrlsilu
yd beyu kttm tenlakihum
i.J«JiJ'
.»*£
sahhu b
bi-tvhtu win-nemusiyi
u-mlnfauwit il-^aris lil-^alliyi.
Do not say the bridegroom died ;
here he is in the upper chamber.
Oh his sister, prepare the bed for him,
the bedstead and the mosquito netting.
Oh his father, rise, that we may meet them,
and we will take the bridegroom into the upper
chamber.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 219
44.
Song for a man.
•"*•"
yd bust cnmillu il-^ameUyi u-hvlll is-sndr yithauwa
bust wnielll il-yameUyi u-sdlll dnla^ain minjauwa
jdbu mkdwl u-kdht, yd *atir tekauwa
sil byavnil il-key • win lean il-nvornd jamca.
Oh (Dr.) Post, perform on him the operation,
and let the chest take in air.
Post performed for me the operation,
and removed for me two ribs from inside.
They brought a branding-iron and said,
" Oh poor man, brand yourself."
What will the branding avail,
if the disease is inside ?
The first line is the direct utterance of the singer, who was
the wife of the deceased. The rest of the song is supposed to
be quoted from the deceased. As a cure for diseases of all
kinds, branding is extensively employed by the natives of Syria.
The branding is performed either with a hot iron, or a glowing
rag, tightly rolled tip. One of the most common places of
branding is the top of the head.
45.
A mother's song for her dead child.
JUr
->°o H.M.Huxley, [1902.
lertf/i lil-knbnr hidd astisatu
u-krtl lil-knbnr U ictndak halnl> lii'ttn
rodd wleyl il-kvbnr minjauwdt astisdtu
kdl fyabibik bill u-tvfyfait ladamdtu.
Let me go to the grave, and destroy its foundations,
and say to the grave, "You have my dear one,
give him up."
From inside its foundations the grave answered to me ;
it said, ' ' Your dear one has rotted, and his bones
have decayed."
L. 1 : t\# and ^i' for tXtf and
L. 2 : a-i'LoLa^ for auLoliae. .
The next two songs were sung by a mother for her two dead
children.
46.
aJJ JLS* J
JJ!
'-^
yd nijmt is-subh tnlll worjail lilla
sellmttl ^aVuladl bi-jdh vtta
sellml ^ale/mm u-kuMlhum nahna
fterdkna u-yijma* jemama vlla
yd nijmt is-subh sirl bil-fela sirl
u-sufill wen rdhu mehebbim
u-sufill wen hottu hamul'ithum
wil-knlb *ala frdkhum aswad min in-ml~i.
Vol., xxiii.] Syrian Songs, Proverbs, and /Stories. 221
Oh star of the morning, peep out and go back to God;
give my greetings to my children, by the majesty of
God;
Greet them and say to them that we
have been separated, but God will gather us together.
Oh star of the morning, move on in the heavens, move on,
and see for me where my beloved ones went,
And see for me where they put their burdens.
The heart is darker than indigo at their departure.
L. 1 : -_X_Jo for -— LJo! . L. 4 : for the sake of the rhyme
instead of J^-*-^ .
47.
-jLs. tX**wJI odj' *j*.& fjv^j L*J
-*^' v'r^
JJo x
*^3 (j^Li U -x&.L
U
.Xb.J5*. tv«-2» Lj ^ft^i S^.J1 L
rnbbetJtum mitl cMd il-knzz raiwdni
u-skaithum min keffl u-dindnl
limma kibru swaiyi kult is-sa^djdnl
gvrdb il-ben nhvdhum wanci il-hnzlni hvttdnl
kawanl il-ben bedvl il-key keyeni
keyen icda hdjbi u-key£n lala
222 H. M. Huxley, [1902.
key il-iala hdjbi yd nds dawetu
am diniinl illa'l-key *ala sainl
t/ii diidit il-knl>nr yd hamra u-fyusni
Id tdkll deyat ulddl u-tfikkl azrdrhum 5
bihatrl immhum u-bitfyarbl diydrhum.
I brought them up as delicate silk worms;
and gave them to drink from my palm and from
my two arms.
When they grew older, I said, " Happiness has come to me."
The Raven of Death took them, and left me, the
sad one.
Death branded me instead of one brand, two :
two brands on my eyebrow and two on my eye.
The brand on my eyebrow, oh people, I have soothed,
only the brand on my eye pained me.
Oh worm of the grave, oh red and harsh one,
do not eat the hands of my children, and unfasten
the buttons of their clothing. 5
You will make miserable their mother, and will destroy their
houses.
PROVERBS.
Unless the contrary is indicated, the numbers in the references
refer to the numbers of the proverbs in the collections cited.
48.
Lo
-i «'uj
ma bikDrkh fl? d-dist illtfl-iaddm.
"Nothing rattles in the kettle except the bones."
The most useless people are the only ones who do much talk-
ing. j»L*ifr for pilot .
Cf. Bauer 2, Landberg 65, Tallqvist 166.
49.
id-dlk il-fahih min taht immu yisth.
"The clever cock crows from under his mother."
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 223
Clever people show their cleverness when they are young.
Cf. Barthelemy 13, Burckhardt 48, Burton 88, Einsler 174,
Freytag III 101, Green 3, Harfouch p. 324, Jewett 6, *Kallius
361, Landberg 139, Nofal p. 608, Socin 422, Spitta 28, Tallqvist
56, Tantavy p. 115.
50.
*«.* ix i«)D «.'•
habibl bhebbu u-lau lean labd aswad.
"I love my dear one, (even) were he a black slave."
Cf. Barthelemy 40, Burckhardt 227, Burton 131, Green 28
Harfouch p. 324, Landberg 47, Socin 105, Tantavy p. 121.
51.
.xiLJLcj x^Lb oJvLo xiLsNJiU luallj SsJJLM ooi^
kdnit il-kidri ndksa betinjdni sdrit tdfha u-milydni.
"The kettle was in need of an egg-plant; it became full and
overflowing."
Used if one person interferes unnecessarily with another's
business, when only a slight favor has been desired from him.
Cf. Harfouch p. 329, Jewett 21.
52.
iz-ziydr biiallim id-dibb ir-rvks.
" The barnacle teaches the bear the dance."
Cf. Harfouch p. 339, Jewett 80.
53.
.jV^AJ S.
in il-lebib bil-asdra yifhem.
"If one is clever, by a sign he will understand."
Cf. Burckhardt 64, 475.
VOL. XXIII. • 15
224 H. M. Huxley, [1902.
54.
.aJ5 U -ju^fci' ,c^ »)^»- Ls viXxx ~£si
bdhkl maiik ydjdra hntta ttsmaii yd kinni.
"I talk with you, oh Neighbor, so that you will hear, oh
Daughter-in-law. "
Cf. Einsler 83, Freytag I p. 72, III 2557, Harfouch p. 331,
Jewett 3, Nofal, p. 595, Socin 554 and ZDMG, vol. 37, p. 197,
Tallqvist 127, *Tasliyeh p. 20.
55.
•min id-delft li-taht il-mizrdb.
"From leaking to under the water-spout."
The meaning is similar to that of our proverb, " Don't jump
from the frying-pan into the fire."
Cf. Freytag II p. 236, Harfouch p. 318, Jewett (1) 15,
Landberg 21, Nofal p. 627, Tallqvist 179.
56.
la tktil ftil hntta yisir bil-mekyCd.
"Do not say ' horse-beans' until they are in the measure."
Cf. Bauer 84, Burton 83, *Faris p. 203, Fitzner p. 129,
Harfouch p. 332, Nofal p. 606, Tallqvist 149.
57.
. * AJ Uo _^S
c /
it-tnmai dnrr md nefa^.
"Greediness is poverty, not profit."
Vol. xxiii.J Syrian Songs, Proverbs, and Stories. 225
58.
^ " '/
kutt dik sala mezbeltii saiydh.
"Every cock crows on his own dung-hill."
Cf. *Berggren p. 230, Burton 47, Einsler 12, *Faris 200,
Harfouch p. 330, Jewett (1) 4, Nofal p. 608, Socin 190, Tall-
qvist 139.
59.
imruk *ala niyhnr *ajjdj u-ld timruk ^ala nnhnr hddl.
"Ford a boisterous river, and do not ford a smooth river."
A gruff, boisterous person is the best to trust.
Cf. Bauer 47, Jewett 32, Nofal p. 603.
60.
kitret il-ayadl tehruk it-ta^dm.
"Many hands burn the food."
Cf. Burton 178, Freytag III 2611, Jewett 42.
61.
rvgif bi-rvgif u-ld yibdt jdrak juidn.
"Loaf for loaf, and your neighbor will not sleep hungry."
Cf. Barthelemy 49, Bauer 49, Burton 38, *Faris p. 197,
Harfouch p. 325, Landberg 128, Tallqvist 64.
62.
kardmtik yd *ain tikram merj ^ayun.
"For your sake, oh eye, Merj Bayun is honored."
226 H. M. Huxley, [1902.
For a man's sake, his friend will be honored. Merj Bayun
(lit. Meadow of Springs) is the name of a village of the Lebanon.
The same word being used for "eye" and "spring," this
proverb has a force in the original which it loses in the transla-
tion.
Cf. Nofal p. 622.
63.
il-bntn icila likmi wis-$vrr lala kilmi.
"The appetite at a mouthful, and the evil at a word."
Cf. Bauer 48, *Berggren p. 187, Burckhardt 312, Burton
179, *Faris p. 192, Nofal p. 613, Socin 366 and 367, Tallqvist
33 and 174.
64.
. jjiXAXu^fc ' «-U2J C'^ (J~T-<-^ V. (J**^
sis yd kedis Tintta yutla^ il-hasis.
"Live, oh nag, until the grass grows."
Used when one person wishes to put off another by promises.
Cf. Burckhardt 425, Burton 91, Einsler 89, *Faris p. 199,
Freytag III 2217, Jewett 68, Nofal p. 595, Tallqvist 111.
65.
.^\ ^LJL! JUUJ vdUbo ^
min hdlik li-mdlik li-knbbdd il-arwah.
"From Halik to Malik to the Taker of the Souls."
If one lends any of his possessions, they will continue being
lent, and he must not expect to get them back. The literal
meaning of hdlik is "one perishing" and of mdlik "a pro-
prietor."
Cf. Jewett 108, Spitta 141.
Vol. xxiii.] Syrian Songs, Proverbs, and /Stories. 227
66.
.LgJ<$ owuJ! jJJoXi Lg+J' ^-^e. slit J>io
£w£5 ij-jerra sala timmha btitla* il-bint In-immha.
"Turn the jar on its mouth and the daughter will come up like
the mother."
The shape of a water jar is such that if turned on its mouth
the jar will look much the same as when in its normal position ;
so a daughter will grow up to be like her mother.
Cf. Barthelemy 59, Bauer 112, *Berggren p. 508, Burton 15,
*Faris p. 198, Harfouch p. 327, Landberg 60, Nofal p. 613,
Socin 577, Tallqvist 95.
67.
il-hdyik idrydn wis-sikkdf Tiifyan.
"The weaver is naked, and the shoemaker barefoot."
Cf. Harfouch p. 334, Jewett 73.
68.
.dLJLa^ Juo dULj j
iala Tcndd frasak midd rijUk.
"To the measure of your bed, stretch your feet."
Cf. Bauer 172, *Berggren p. 248, Burckhardt 411, Burton
27, Einsler 179, Freytag III 1855, Green 126, Harfouch p. 328,
Landberg 135, Nofal p. 625, Socin 201, Spitta 148, Tallqvist
105, Tantavy p. 64.
69.
nuss id-derb u-ld Jcullha.
" Half the road, and not the whole of it."
When one starts on the wrong course, it is better to turn back
than to follow the matter to an unsuccessful conclusion.
Cf. Harfouch p. 331, Landberg 183, Nofal p. 615.
228 H. M. Huxley, [1902.
70.
limma thijj il-klkdn u-tirja* bela slkdn.
"When the ravens go on the pilgrimage to Mekka, and return
without their legs."
When this happens, then such-and-such a thing, now regarded
only as a remote possibility, will take place.
Cf. Jewett 35, Nofal p. 595, Tallqvist 38.
71.
mafiftili msausi hntta yirzikha klydl aima.
"There is no wormy horse-bean without (God's) granting it a
blind measurer."
Even the plainest girl may get married.
&AA/B^AfcX) fOl' &AA<«.AA/-0 .
Cf. Bauer 44, Burckhardt 618, Burton 65, Landberg 6, Spitta
41, Tantavy p. 128.
72.
.JLo ^JLb. ,v-Lc v^JLb Lx^xJxxj Le .J-AAJ*
tnen ma byisbaiu tdlib idlm u-tdlib mdl.
"Two will not be satisfied: the seeker of knowledge and the
seeker of money."
Cf. Erpenius p. 51, Freytag III 369, Socin 256.
73.
bhebbak yd iswdrl mitl zindl la\
"I love you, my bracelet; like my wrist? No."
Cf. Barthelemy 32, Bauer 98, Harfouch p. 320, Landberg
58, Nofal p. 598, Socin 51.
Vol. xxiii.J Syrian Songs, Proverbs, and Stories. 229
74.
nhfvz latikak jdidak la yibkdlak.
''Keep your old, your new will not stay by you."
Old friends should be trusted more than new ones.
Cf. Barthelemy 2, Burton 170, Einsler 97 and 98, Freytag
III 1920, Harfouch p. 321, Jewett 71, *Kallius 426, Landberg
167.
75.
.(J^Joli J.$cL&. ^ JoLe (j"v£»-t
ahras idMl u-ldjdhil ndtik.
"A wise mute, and not a fool who talks."
The first is far preferable to the second.
Cf . Freytag III 783.
76.
.5 -*£.
iza fatak idm trejja gairu.
"If one year passes you by, trust to another."
Cf. Barthelemy 4, Jewett 123.
zkur id-dib u-haiyl 'l-kwd
"Mention the wolf and prepare the stick.
Cf. Bauer 29, Burton 80, Freytag I p. 138, nos. 433 and
436, Harfouch p. 321, Jewett (1) 31, Jewett 56, Nofal p. 619,
Socin 199.
230 H. M. Huxley, [1902.
78.
orkab id-dik u-Mf la-wen Hlweddik.
"Ride the cock, and see where he will take you."
Go with a fool, and see where you will end.
Cf. Bauer 154, Burton 22, Socin 150.
79.
eskik bil-waid yd kemmttn.
"I will water you by promise, oh cumin."
The meaning is similar to that of No. 64.
Cf. *Berggren p. 271, *Bocthor p. 222, *Faris p. 192, Har-
fouch p. 321, Nofal p. 595, Tallqvist 74.
80.
. jyt ^Uc^' ^ j^'b V5L. juu^i
ist'iiyil Jmtta takid u-ld tahtdj iz-zill.
"Work so that you may eat, and you will not need (to be in)
squalor. "
Jyf for JjJL
Cf. Barthelemy 6, Nofal p. 617.
81.
snldli ir-rartyi ahsan min kitret ij-jenrtd.
*'The welfare of the subjects is better than many soldiers."
Cf. Freytag III 1695.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 231
82.
.L^oj oy-Lo c>i'~ Lo U L.*"U ^£. s^x+iJ w>-ol
udrub il-hmniri ^ala 'l-hait iza ma lizkit byilzuk nussha.
"Throw the leaven on the wall; if it does not stick, half of it
will stick."
Although we may not gain all that we desire, by trying we
shall at least gain something.
Instead of the last two words, I also have the variation
\ g~»»hx> *-L*AJ bliallim mvtrdhha, "it will show the place
(where it hit)."
Cf. Burckhardt 255, Green 33, Harfouch p. 321, *Kallius
244, Jewett 41.
83.
kull ^anzi miallaka bi-kenttbha.
41 Every she-goat is suspended by her (own) feet."
As every goat is hung up in the market by her own feet, so
every one must succeed or fail according to his own efforts.
Cf. Barthelemy 79, Burckhardt 545, Burton 23, Freytag II
p. 312 and p. 331, Harfouch p. 330, Landberg 72, Socin 434.
84.
Lo
ma landu kebir illa'j-jamaL
"For him there is nothing big except the camel."
Used of a person who will not admit that anyone is better
than he.
Cf. Jewett 177, Socin 629.
232 H. M. Huxley, [1902
85.
. aJjLfcAj &jJ(.£. -ft^sao JIM
Ufa- byihfl lolltii btvktli~/.
"He who hides his trouble will be killed by it (lit. it will kill
him)."
86.
.v_ >^x;o ^s .j
leyin kaulak btinhnbb.
"Be your speech soft, you will be loved."
Cf. Freytag III 2937.
87.
L) ,-AixU viLsV.,0 JLi' *£».» Xxx LjLxyJUJ* C^X^> «yLfl
*A^ wisterdhna minnu riji* kdl snbhik bil-her yd hdltl.
"Jihi died and we were rid of him. He returned and said,,
' May your morning be rich in gifts, oh my maternal aunt.' '
Used when something of which we thought we were well rid,
comes back unexpectedly to trouble us still more. /-iP*W &^~*e
is one of the ordinary morning greetings. The reply is to
repeat the greeting in the same form, or to say vi
yisiad snbdhak.
Cf. the story of Jihi, No. 108.
88.
meddrdt il-mithwllik saibi.
"To treat the irascible man with courtesy is difficult."
89.
. ,-AAi.-! ^1 ^«S\JLXMM^O« (>+£> oL'M'
sauwdk jamal u-mistayil Id yistr.
" To be the driver of a camel and a hurrier is not possible."
Used if a person tries to hurry something which cannot be
hurried.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 233
90.
. »<u W_j*M^. - «Xii5 I
hisdb il-hnkl ma tulfa *ala hisdb il-baidar.
"The measuring in the field is not the amount at the measuring
at the threshing-floor."
Comparable to our proverb, ' ' Don't count your chickens-
before they're hatched."
Cf. Burton 84, Einsler 45, Jewett 55 and 117.
91.
ehebbak yd suwdrl *ala gair zindl la\
"I love you, oh my bracelet ; on another's arm? No."
The two forms \\+> and ^-^ occur. Cf. No. 73.
92.
il-bartidi il-fadiyi thauwif tnen.
"The empty gun frightens (as much as) two (loaded ones)."
Cf. Einsler 157.
93.
kill id-drttb twbdd'i lala"1 t-tahtin.
"All the roads lead to the mill."
Cf. Barthelemy 74, Burton 24, *Faris p. 200, Harfouch p.
330, Landberg 40, Nofal p. 627, Tallqvist 138.
94.
. Ju»J! JuJJ t>M'^ (^JJvIaJI Jui' (^jLsJI ,A3.j*
hvddir ir-rvfik knbl it-tnrik wiz-zdd kvbl is-snfor.
' ' Prepare the companion before (taking) the road, and the food
before the journey."
234 H. M. Huxley, [1902.
Cf. 'All's Sprtiche p. 89, No. 4, Barthelemy 7, Erpenius p.
49, Fitzner p. 130, Harfouch p. 321, Jewett (1) 33, Must p. 26,
1. 13 from bottom, Nofal p. 602, Socin 156.
95.
fc>» XA.C.V.S o wwwj«_> Li' c »J5^
jibna il-akra* ta yuwennlsna kesef knriatu u-hauwbfna.
"We brought the man with scald-head to entertain us; he
exposed his scald-head and frightened us. "
What we take as a help may become a hindrance.
Cf. Burckhardt 186, Burton 144.
96.
nezzil ibnak lala's-stilc u-stif nun yirdfik.
*'Take your son to the market-place, and see who associates
(with him)."
A man is known by his companions.
Cf. Barthelemy 90, Landberg 154.
STORIES.
The following stories are in the dialect of the Christians of
Beirut.
97.
! ^
Ai't N^fc «^-ki*^ (jt y*!j«*-M y^ (J-* v->«Uo tXAXi J
; llo dUU! . s^t -a
U U ^ JLs
^
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 235
her&n ir-rasld tvlvb min abtfn-nuwds in yaitih idzvr a'bah
min zenb. abu 'n-nuwds tehvbba taht id-derej. baiden mnrtf
il-im lil>. abu 'n-nuwds 'nras il-melik ft ijru. il-melik tr>llcM
ri-Cd M heda ya 'bu 'n-nuwds. 'dl la twahuzm yd maulai ana
ftikertak il-meliki zbedi. 'vllu il-melik heda idzvr a'bah min
zenb.
Heriln ir-Rasid asked Abu 'n-Nuwas to give him an excuse
worse than a crime. Abu 'n-Xuwas hid under the staircase.
Later the king passed. Abu 'n-Nuwas pinched the king in his
leg. The king looked around and said, "What's this, oh
Abu 'n-Nuwas?" He said, "Excuse me, (lit. Do not find fault
with me) my lord, I thought you were Queen Zbedi." The
king said to him, " That is an excuse worse than a crime."
L. 3: /Jlk for *JUai'. L. 4: Jy^Lji for -icXalj. L. 4:
C C
for
98.
JuJLJ! j^rl^? Jt y JLly JU cU^
. LiJuuCj Lo dljl lojAj !«jJ 2u
_.!; ^oJ! ^JUe CJ . Jl^yt rb . ^Ls ^ &JLJ
Lo xJ JU . JoJUt ^ o^i ^xb dJUUt iJ JU .
5 . io vvwuJi <XMO JU dLL*Jt .
JU |*»o ^U . -oLi. ^l^ ^lyJI «_?! . ci
jt dU Joo-si o^-i^ M JOj-xiUI (joJ ^xxioxAj JL^> JU
rrJ! &J JLs . aJU! JoxJ ^tyJ! ^! !; . ^ JU jU
vX-«JtJ!^ owi! ^*x» ^JJuo JO^AJ
j ^yL* xs^j ju
JU .
_s a*x) s^jpa oLcb *Xb . o^Ls^ U!
236 H. M. Huxley, [1902.
&V I)! jy ill isT*-** uuTuJjjJ! ^! L bb> ^ &J JU
K! JLL.Jt LstXxAj LJJJ^ JU (j*tj-»J!
15 . (jjpjl ^-?t LJ viX*x> (J^=U villX*J! JU
-/)
! «j|
! -x) x-yo
il-melik herun ir-rdsid 'dl li-rijjdl iza kdn bitndm kull il-Ul
*ala 's-svth ba^tik hnms mU lira bi-sart innak ma btitdejfa.
kdnit lelit bard 'drsa. ndm ir-rijjdl. limma tnlfe id-dau rdh
ir-rijjdl la-^ond il-melik. 'nllu il-melik su sift fl 'l-lel. 'nllu
ma sift si ilia 'andil min baiid. il-melik 'dl fesed is-sart. ma 5
latdh si. abu 'n-nuwds kdn hddir. tdnl yom 'nllu lir-rijjdl
bta^tinl nuss is-sart iza kunt behnssillak is-sart. ir-rijjdl 'dl
na^am. rdh abu 'n-nuwds la-^ond il-melik. 'nllu il-yom kdn
bitrid titgndda mall ent wil-^askar. il-melik 'dl taiyib. rdh
abu 'n-nuwds 'dl li-martu hacldrill dkl. vhnd il-dkl lil-bnrriyi 10
u-^alla' it-tvnjara fl 's-sejra wil-melik kdn ndtir il-dkl. 'dl lil-
^askar ana jd^t. tnlla^ sdf it-tnnjara mialla'a fl 's-sejra.
'nllu su heda ya 'bit, 'n-nuwds kif by'istuwl il-dkl iza kdn il-dkl
fo' win-ndr taht. abu 'n-nuwds ' dl Mf byitdeffa ir-rijjdl iza kdn
sdf id-dau min baiid. 'dl il-melik il-ha' maiak ya 'bu 'n-nuwds. 15
amar il-iaskar hntta yinddu ir-rijjdl icaitdh hvms mU lira.
r>hnd abu 'n-nuwds in-nuss wir-rijjdl in-nuss.
The King Herun ir-Rasid said to a man, " If you will sleep
on the roof for the whole night, I will give you five hundred
pounds, on condition that you will not warm yourself." It was
a night of bitter cold. The man slept. When the light
appeared, the man went to the king. The king said to him,
" What did you see in the night?" He answered, " I did not
see anything except a lamp from afar." The king said, " The
condition has been broken." He did not give the man any- 5
thing.
Abu 'n-Nuwas was present. The next day, he said to the
man, ' ' Will you give me half of it, if I will get the reward
for you ?" The man said, " Yes." Abu 'n-Nuwas went to the
king. He said to him, "To-day will you take lunch with me,
you and the soldiers ?" The king said, " Good."
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 237
Abu 'n-Nuwas left and said to his wife, "Prepare for me
food." He took the food and went outside and hung the kettle ^Q
on the tree. (Meanwhile) the king was waiting for the food.
He said to the soldiers, "I am hungry." He looked and saw
the kettle hanging on the tree. He said, "What's this, oh
Abu 'n-Nuwas, how will the food be cooked if the food is high
up, and the fire beneath ?" Abu 'n-Nuwas said, "How would
the man warm himself if he saw the light from afar ?" The king
said, "The right is with you, oh Abu 'n-Nuwas." He ordered 15
the soldiers to call the man and caused five hundred pounds to
be given to him. Abu 'n-Nuwas took half, and the man took
half.
L. 9 : x-yo for *3'L/o. L. 11 : s for
J!
99.
_K
,.v/o
,.v/o *c . Sv^i
w C /
o dLLJt xJ JU . -xxT -x»^ ajix^ U.
J V^A^V^-WW oot _t\ju*/ L> (jw!«-JI «j! JLs . ,j*,!«jJI ,_}! U
. xd+J! X) c>-gja. dLL*Jf oot
abu 'n-nuwds rdh la-^ond il-melik herttn ir-rasid. "'vllu aitml
izn hntta afyud hnmdr min Jcutt rijjdl bifydf min martu. bi-yom
kdn 'dioc? il-melik fi 'wsru. tvtta* min is-sibbdk sdf gvbara
tdha. lean abu 'n-nuwds jdl u-ma^u hvmir ketir. ''allu il-
melik su heda ya ^bu 'n-nuwds. 'dl abu 'n-nuwds yd sldl, ent
semahtUll in dhud hwmdr min kull rijjdl bifydf min martu wana
238 H. M. Huxley, [1902.
sammdl mfettiS sift mara hehci ketir stahletha ilak. 'vllu il-
melik his his his btismaiak il-meliki zbedi yahha wera ''s-stdr.
balden abu 'n-nuwds 'dl aitirii hnmdren ent il-melik u-hift min
il-meliki. min in-nds nhnt hnmdr minnak hnmaren. IQ>
Abu 'n-Nuwas went to the King Herun ir-Rasid. He said to
him, " Give me permission to take a donkey from every man
afraid of his wife." One day the king was sitting in his palace.
He looked from the window and saw dust rising. Abu 'n-Nuwas
was coming and with him many donkeys. The king said to
him, "What's this, oh Abu 'n-Nuwas ?" Abu 'n-Nuwas said,
" Oh my lord, you permitted me to take a donkey from every 5
man afraid of his wife ; and as I was searching I saw a very
beautiful woman, and desired her for you." The king said to
him, " Hush, hush, hush, the Queen Zbedi will hear you; there
she is behind the screen." Then Abu 'n-Nuwas said, " Give me
two donkeys; you are the king, and were afraid of the queen.
From the people I took one donkey, from you two." 10
L. 7 : LJuJ-^L*/ for
100.
J^ pXJ Jyb bt ,jJyJ! yi\
. *-$*•*
.-co ^Lx^. . dLLJ! ^._x ot-=>.
L lobo y& JUUI xl JLi' . JLj jJ!
*jc Jo Lx> x&.Ls».i> iLyo ^y LJ JLs
i h &!
mvrra herrtn ir-rasid aita mit beda U-mU rijjdl u-hvtthum
krdsl u-nllhum hvtttf byijl abu 'n-nuwds ana be'illkum kill
wdhid yibid bdda. balden abu 'n-nuwds ija 'a^ad ma^hum. il-
melik ^dl biddl kill wdhid minnkum yibid beda. kill wdhid bad
beda ilia abu ^n-nuwds. balden haf min il-melik. htdr stt biddu 5
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 239
yaimil. sdr yisih mitl id-dik. 'vllii il-melik su heda ya ''bu 'w-
nuwds. abu 'n-nuwds 'dl yd mauldl mtt djdji ma biddhum dik
inbnsnt il-melik babu ''n-nuwds waitdh bafysis.
Once Herun ir-Rasid had a hundred eggs given to a hundred
men, and placed them on chairs and said to them, "Presently
Abu 'n-Nuwas will come. I shall say to you, ' Every one must
lay an egg.' ' Later Abu 'n-Nuwas came and sat with them.
The king said, "I wish every one of you to lay an egg." Every
one, except Abu 'n-Nuwas, laid an egg. Then Abu 'n-Nuwas
was afraid of the king, and was perplexed what he should do. He
began to crow like a cock. The king said to him, " What's this,
oh Abu 'n-Nuwas ?" Abu 'n-Nuwas said, " Oh my lord, do not
a hundred hens want at least one cock ? " The king was pleased
with Abu 'n-Nuwas, and caused a present to be given him.
L. 5: >Xa». for >
101.
oOw& M« JuuJ wJvXio ,cJij Lo jjyLjJI «j^l JLs
CAAJ| . JouJ iLUxi' Jw^L^ ^^ j^lkXJ! fcjl ,*«ju .
^j| . (j*lyLM «jl L; viXxx) yj& xJ JU . JuuivJI ,j^v#
. StXi! Joo . djol Joo «d JLs dULJt . ^& -*x> Lo Jli'
5 K*J c^-H jL*s. x^oLJ! » Jo^ ^AxJLaJt Juu . xxjl/JI Juo xJ Jli'
^aJuJiJ! ia^ . ^oJo! Joo dLLJI itj JU . iaA^J Juo^
LJ (j^-gJ JL*J» viLLJf xJ JLs . JoJoJ Joo^ iaj^!^
JLs Loj viUJi ^Isxo . ^JU* L wjCuc-s aJ JU .
herttn ir-rasid 'dl labu 'n-nuwds ma Ma tisrab nbul wiza sribt
bv?ta* rdsak. bi-yom abu 'n-nuwds kdn hdmil 'vninit nbid.
ilta'a bil-melik herttn ir-rasid. ''lollu su ma^ak yd ''bu ^n-nuwds.
abu 'n-nuwds 'dl ma mail si. il-melik 'vllu midd idak. medd
idu. 'vllu midd it-tdnyi. mo'iol il-^ionini lidu it-tdnyi u-sdr
yimsl li-wera hntta wusil lil-hait. "'vllu il-melik midd iddk.
VOL. XXIII. 16
240 H. M. Huxley, [1902.
hvtt il-vntni ben dnhru wil-hait u-medd Ideh. 'vllu il-melik
tasa la-hon ya 'bu 'n-nuwas. 'nllu btinksir yd helu. dwhnk il-
melik u-ma "'vllu Si.
Herun ir-Rasid said to Abu 'n-Nuwas, "You must not drink
wine, and if you do drink, I will cut off your head." One day
Abu 'n-Nuwas was carrying a bottle of wine. He met the King
Herun ir-Rasid. He said to him, " What have you, oh Abu 'n-
Nuwas ? " Abu 'n-Nuwas replied, " I have not anything." The
king said to him, "Stretch out your hand." He stretched out
his hand. " Stretch out the other." He changed the bottle into
his other hand, and began to walk backward until he reached the 5
wall. The king said, " Stretch out (both) your hands." Abu 'n-
Nuwas placed the bottle between his back and the wall, and
stretched out (both) his hands. The king said to him, " Come
here, oh Abu 'n-Nuwas." He replied, "It will break, oh beau-
tiful one! " The king laughed, and did not say anything to him.
L. 4 : J Jo! for ii) Jo .
•L. 7 : \^)j-& Jlx3' is pronounced as though there wTere only
one J. When uuu is pronounced alone, the J is often mute.
102.
!( •• (5 * y^ * (S~*
« ^^ ^*^
£• •* (S-7 r~ )"
ii " • ti • i • i . « ti it -it i
JL*..fr j.^sXjy.ftJ! ov..di w^iJi _£ (jjl.JaAXwuM ,<£•** ,-jf.
tl •• l •• w •• It • tl \ II •• I • \
UO . (J*+JL2 *-•£• ••*" ^)^.JS>^wJl KJ (J\,S . '»-C\J ,c^
°^-^ . ' uw '" ^" ^ * **"* $ " £* **
. XJV.AJ' &^*MU -L\- L-' L/Xv.A. t\^'«* i^.fiji.^AJ cN^»'» , .MAW^J sjol£
O " s W '
JLx _A*/J v^o! -^vA-'' *J J^i* • ^-1x51^1 ,_^x5\.i'j ..^.JAJ Jli'
' Cp ir^ •;'?&'; • ^S'/
^t?J>*J • J5->° ^*J ^J^
10 & UfljkxU! iaiiJ . (jflJL^ 6 U JJI
Vol. xxiii.] Syrian /Songs, Proverbs, and /Stories. 241
v^Xc -rsaJ^ftJI *J
is-sltdn ija laiond il-frdnjl Sdfu lammdl yinfuh it-tvMfi bi-
timmu fl^s-sef. W/M su lamm taimil. il-franjl 'dl lammdl
neffih it-tvMh. baidSn ija is-sltdn f I1 s-sita sdf il-franjl mammal
yineffi,h Ideh Jmtta yidfu. ''nllu is-sltdn sti lamm taimil, 'vllu
mammal neffih lldeyl hntta idfa. balden is-sltdn 'dl il-franjl 5
landu nefsSn wdhid lis-sef u-iodhid lis-sita ana Mddl sellhu
tiyabu. '«/ lil-frdnjl bitrekkibnl u-brekkbak. "'vllu il-franjl ent
bitynnnl muicdl wana bignnnl muwdl. balden ivlfo is-sltdn
rikib sala'l-franjl u-gnnna niuwdlu. balden hvlvs twli* il-franjl
rikib bidl yignnnl tirl lem tirl lem kull id-derb ma kdn yuhlas.
Itfrtt is-sltdn u-hnttu f^l-miini u-sedd laleh bil-fettni tirl lem 10
tirl lem il-franjl gvlvb is-sltdn.
The Devil came to the Frank, and saw him blowing with his
mouth on his cooked food in the summer. The Devil said to
him, " What are you doing ?" The Frank said, " I am blow-
ing on the food." Afterwards the Devil came in the winter,
and saw the Frank blowing on his hands, to make them warm.
The Devil said to him, " What are you doing ? " He replied,
"I am blowing on my hands to get warm." Then the Devil
said: " The Frank has two breaths, one for summer, and one for 5
winter; I want to rob him of his clothing." He said to the
Frank, " (If) you will carry me, I will carry you." The Frank
said to him, "You shall sing a song, and I will sing a song."
Then the Devil mounted and rode on the Frank, and sung his
song. Then he finished, and the Frank mounted and rode on
the Devil and began to sing, "Tirilem tiri lem," and he did
not finish for the whole length of the road. He caught the
Devil, put him in a bottle, and closed it on him with the cork ;
tlri lem tlri lem. The Frank conquered the Devil. 10
The first part of this story has probably been brought to SyriaT
by Europeans.
L. 2: *>-ftJ for ^sAi. Similarly in 1. 6, xs\-& is pronounced
without the I .
242 H. M. Huxley, [1902.
103.
oLii b! Jb ^jjf . *J ^U ^ ^jjf jL
**•**& -Juixc.1 JU
Ov_=2
Lo
JUo <xLt s>.\
xLo. v.^lXj! 2si . dLLxaA^wLX) o^=xi _Jo LJ| ad JLs .
^Ji Rjo
»J JU . ji JJ auyo
10 . jyj ^i-Jt ^ (.^-j ^jb ^^s, . jay?
Lo xJ JLi' . OyXAJ *- 0^ ^3*xi». viLL&-t> iiJ JUf -s._a».
15 U gfc*
(S J^
20«i>Lx> JUf xJU
Jb . *^vj Lx> «>-»-£. <\J
J teiV1*' ^
J Jb . v
' viXJLJi
Vol. xxiii.J Syrian Songs, Proverbs, and Stories. 243
kdn fl melik se'el il-wezir hvtta yeldVlu. il-wezir ''dl ana
bhdf ijrahak. il-melik ''dl aitirii $emia u-Sahhaita. il-wezir
latdh. il-melik walla* is-sem^a u-bidl yehni1 Idhyitu. sdrit
tehtiri* il-lahyi min fo1 wil-id min taht. balden ''dl lil-wezlr
md ablddnl baitik fursa sefaat lydm hvtta tla'iU rijjal ablad
minm. il-wezir wfynd mvsdrl u-rdh. wusil la-idnd fdhurl. 5
kdn maiu kutub ketir. ''nllu ana biddl Mf misttfblak. fetah
il-kutub u-sdr tfra. "'vllu bukra taia bakir bitld'l fyvms mit 'orS
iala't-tauli. tdnl yom Itfa fyvms mit 'drs. 'vllu il-wezir taia
kemdn bukra bitld'l elf or s. ijatdniyomltfa elfors. il-fdh&rilQ
'vllu dahlak hnbbirnl kif btairif. ''nllu ma bihussak taia bukra
bitla1'!, elfu-favms miyi bes btistirl fihum dkl les biddak tmut baid
bukra. kul'iiddmafik u-limma btitlai nijmit is-subh biddak
tmHt. tdni yom ija wnhnd elf u-hnms mit 'ors u-rdh stera bi-kull
il-mvsdrl dkl u-sdr ydkul hatta ma *dd fih yitharrak. ''dl li- 15
martu sufill tula^it in-nijmi. ''dlitlu tula^it. "'nllha ruhl wera
'l-mesdyih u-uUlhumj6z~i mat. iju il-mesdyih gnsseluh wnhndtth
lil-m'o'bara u-ma hikl u-la kilmi. il-melik 'diod ffis-sibbdk
u-sdyif kill si. il-wezir pattern mara hvtta tu'af ^ala'd-derb u-
sdrit tesibb wlful il-homd ilia, illl mat is-seh il-fdhurl yahrub 20
betii wlla yigvmmVlu zomru ma yorja*. ^allha lau kunt mus
meyit kunt be'um lekl. dvhvk il-melik u-dl sahihfi ablad minrii.
There was a king, who asked the vizir to shave him. The
vizir said, "I am afraid of cutting you." The king said,
" Give me a candle and matches." The vizir gave them to him.
The king lighted the candle, and began to burn his beard.
Above, his beard began to burn, and below, his hand. Then
he said to the vizir, ' ' How stupid I am ! I will give you a leave
of seven days to find a man more stupid than I." The vizir 5
took money and departed. He came to a jar-maker. (The
vizir) had many books with him. He said to the jar-maker, " I
will see your future." He opened the books, and began to read.
He said, " Come early to-morrow, and you will find five hundred
piastres on the table." The following day, the jar- maker found
five hundred piastres. The vizir said to him, ' ' Come again
to-morrow, and you will find a thousand piastres." He came
the next day, and found a thousand piastres. The jar-maker 10
said to the vizir, "I beg of you to tell me how you know."
The vizir replied, "That does not concern you. Come to-mor-
244 H. M. Huxley, [1902.
row and you will find a thousand and five hundred, but you must
buy food with the money, because you will die the day after
to-morrow. Eat as much as you can, and when the morning star
rises, you will die." The following day, he came and found a
thousand and five hundred piastres, and departed and bought
food with all the money. He began to eat, until he could not 15
move. He said to his wife, "See for me whether the star has
risen." She told him, "It has risen." He said to her, " Go
before the elders, and say to them, 'My husband has died.''
The elders came, and washed him, and took him to the cemetery.
He spoke not a word. The king was sitting in the window and
watching everything. The vizir instructed a woman to stand
on the road ; she began to curse and say, ' ' Praise be to God
that he who has died is the jar-maker, (who was) an elder. May 20
his house be destroyed ; may God make his grave deep, and may
his life not return." The jar-maker replied, " Were I not dead,
I would rise against you!" The king laughed, and said, "It is
true, there are people more stupid than I."
L. 8: £>J' for j^v^-
104.
-£k* ww &A-& ^.jjo _
(j*t\J (jK r»j-? tP
*"*"" *
5 Jls>. J! ^K ^.JcXaj . t> * Lxi . ^AA**^. L ^AAM^. L)
_ « I Uli* (j^Li^ vr*^ ^ — ' & — *
10 . OJ ^° Or*' ouL5^ v»>Iio ^J^ UJ JLs
Vol. xxiii.J Syrian Songs, Proverbs, and Stories. 245
kdn fi rijj dl min idleh se'el sdhir aimten bmtit. ''nllu limma
bisv"iiu dindk. kill yom kdn yid'iss dlneh u-ma yifihum
ms))"hin. bi-yom kdn fi Sita u-bnrd ketir. dess dlneh le'dhum
mwffoin. ndm sala'd-derb u-ma idd tharrak. mnny1 rijjdl
u-iaiyetlu yd hmen yd linsen. ma redd, balden rdh ir-rijjdl 5
lid-dem u-sdr yiiaiyit mat flan, ijtemaiu in-nds wnhndu U-
mahmil u-rdhu td jlbuh. ma hikl u-la kilmi. balden wuslu
lid-deia. fi derben li-betu derb min fo1 u-derb min taht. htel-
efu ben baidhum. nds ^dlu min fo* a'rab u-nds 'alii min taht
drab, balden hu 'dl limma kunt taiyib kunt imru"1 min fo' 10
kdnit id-derb a'rab. balden hvtttih u-sdru yidhaku laleh.
There was a man from 3aleh asked a sorcerer, "When shall I
die?" He told him, " "When your ears become cold." Every
day the man felt of his ears, and did not find them cold. One
day, there was a great deal of rain and cold. He felt of his
ears, and found them cold. He lay down in the road, and did
not move. A man passed, and called to him, " Oh Hssen, oh
Hrasen ! " He did not answer. Then the man went to the vil- 5
lage, and began to call, "So-and-so has died." The people
gathered, brought the bier, and went to bring him. He spoke
not a word. Finally they arrived at the village. There were
two roads to his house, one from above, the other from below.
The people disputed among themselves. Some said, "(The road)
from above is shorter," and some said, " (That) from below is
shorter." Then the man said, "When I was alive, I used to
pass from above. It was the shorter road." Then they put 10
him down, and began to laugh at him.
L. 7 : **r** ^ for »j-*
105.
! JL^ Jt «uj Cjb ^ zub ^£ ^ JUt . sy
— *w
5 . JL*.i wo . 3^ o ixxi jj $ &i\J Ll JU
246 //. M. Huxley, [1902.
I* »3f *J oJLs . <jy& -&• -^ Sjx> L> L$J JLs
j^o ^f JU>J! ^t six tXju . ^LiLl ^ pLi -A5 aJU.
JL* .
IC^LAJ.^! ^x> JJI .
Lo
min ^ain ddra u-rijydl min is-swaifat. kdnu
mitl il-ohwi. Ufa min sain ddra kdn deman yizur ir-rijjal illl
min is-swaifdt u-kdn deman yVillu 'addes bhebbak tzttrm si yom
hntta wafik ^ala masrilfak. bi-yom rah la-^ondu bes sdfu min
baiid. 'nttha li-martu 'till innl mus hon u-rdh thnbba. wusil
ir-rijjal. ''nllha yd mart haiyl haiyl hon. ''alitlu la? ma bairif 5
wenu. hemel hdlu u-rdh ndm fVl-hdn. ba^d middi ija ir-
rijjal Ufa min ^ain ddra lis-swaifdt. sdfu sdhibu min ba^id.
'nllu ahel 'o-sehela wvhndu lil-bet. Jcdn *andu mistdh tin. nhnd
il-hnmdr u-taimdh auwel mvrra u-tdnl mnrra. teiauwed il-
hnmdr. bis-sehera 'wllu btd* is-swaifdt li-btd* win ddra fi 10
wnhs kill leli byijl sala mistdh it-tin ent btairif te'auwis mlih
hntta nurbutlu. ''vllu ma^Mm. Ufa min is-swaifdt 'vllha li-
martu hnttn> limma bruh felltl il-hwrndr. rdhu hntta yurbutu
lil-wohs. il-mara feletit il-hnmdr. sdhibu 'auwesu mus idrif
innu hnmdru ftekeru innu il-wnhs. limma snrnh il-hnmdr
i heda hnmdrl. ^nllu Ufa min is-swaifdt fi'l-lel sarift saut
Vol. xxiii.] Syrian /Songs, Proverbs, and Stories. 247
hwmdrak emma ana tv"t id-duhur ma lariftril la ent fyaiyi u-la
ana haiyak.
There was a man from Bain Dara, and a man from is-Swaifat.
They were like brothers. The one from Bain Dara was always
visiting the man from is-Swaifat, and was always saying, ' ' How
much I should like to have you visit me some day, so that I may
repay your kindness." One day he went to the house of the
man from Bain Dara, but (the latter) saw him from afar. He
said to his wife, "Say that I am not here," and went to hide.
The man arrived, and said to her, " Oh wife of my brother, is 5
my brother here ? " She said to him, ' ' No, I do not know
where he is." He prepared himself to depart, and went to
sleep in the caravanserai. After a while, the man from Bain
Dara came to is-Swaifat. His friend saw him from afar. He
said to him, " Welcome," and took him to the house. He had
a drying-place for figs. He took his friend's donkey, and fed
him there a first time, and a second time. The donkey became
accustomed to it. In the evening, the one from is-Swaifat said 10
to the one from Bain Dara, " There is a wild beast comes every
night to the drying-place for the figs ; do you know how to
shoot well, so that we may lie in wait for him ? " He replied,
" Certainly." The man from is-Swaifat said to his wife, " When
I depart presently, loose the donkey. " They went to lie in wait
for the wild beast. The woman loosed the donkey. His owner
shot him, not knowing that it was his donkey ; he thought
that it was the wild beast. When the donkey brayed, his owner 15
said, ' ' Ee, that is my donkey ! " The man from is-Swaifat
said to him, " In the night you knew the voice of your donkey,
but at noon-day me you did not know. You are not my brother,
and I am not your brother."
L. 14 : * for and o*-*-*J for
i* JU» . .^ui5 ^^J^oLi ^J)«~wwJf — a
*) JU' -xcv jJj ^^j'tj . JJLxJt
248 H. M. Huxley, [1902.
fi rijjal rdh min bvrr is-Sdm li-bwrr musr. wusil lil-dhlra
u-hu mast jVs-siV sdf kldb ketir. 'dl 'addesfi kldb ft hel-belnd.
wd'if -toel'od zgir. 'nllu bes yd suit killhum yuraba.
There was a man who went from Syria to Egypt. He arrived
at Cairo, and as he was walking in the market, he saw many
dogs. He said, "How many dogs there are in this city !" A
small boy (was) standing (near). He said to him, "But, my
lord, they are all foreigners."
107.
_;.OLX? c-»-c $ s . «.-^ ^j ^&* s»
^_J>-Cc L*J . ..^xXJf O«-<O ..WO ^J^Cuf (J^aJu 8J
&
-4-wwi L^J Jb> . LljiJC viU Jyb oJj dU^wt Ov*j «J
5 «iL»-^! Ov*j ^J L^J JLs . jj-ywo^ U LIx^ «J oJU'
j!<-3 cjLa*-
kdn ft bedawl mdri\ baiden sdf nds mammal yehsdu. scif
svbiyi helwi u-htt kdn helu. ''nllha a^mill mawtif s'lnl. ''alitlu
tfnddwl israb min dnrf il-leben. limma sirib 'alitlu lau ba^rif
ismak kunt be'ittak hemyen, 'vllha isml bi-wijhik. 'alitlu
heniyen yd hasan. 'nllha lau ba^rifismik kunt bistektir bi-fyerik.
'alitlu ism'ijuwdt 'ardbak. ' nllha fitni fetentiril bi-hisnik.
A Bedawin was passing. He saw some people harvesting.
He saw a beautiful young woman, and he himself was hand-
some. He said to her, " Do the favor of giving me a drink."
She said to him, "Welcome, drink from the skin of leben."
When he had drunk she said to him, " If I knew your name, I
should say to you, 'May it benefit you.'' He said to her,
"My name is in your face." She said, "May it benefit you,
oh Hasan (Beautiful)." He said to her, " If I knew your
name, I should wish that your gifts may increase." She said,
"My name is inside your scabbard." He said to her, "Fitni,
you have charmed me with your beauty."
Vol. xxiii.J Syrian Songs, Proverbs, and Stories. 249
L. 7: the word XAAS means a "test"; the sword is the test
of a man. There is also a second meaning, "seduction" or
"enchantment." The verb ^*^» , belonging to the same root,
has this second meaning.
108.
Judo fp-jvJ Lil^ xJLxXJ! Joj!
Jli' . _J«*j:»! 4X2*.!. JoLc JuLAJ* ii (jwj V_^A.^ xJ Jli*
iJ JU ^yl! . ^^1 ^^ ^1 tS^> ;^> •
JULc JoiJii' ^1 ^J Jbl _S- «>^i aJ JLa . «jLo
. **£ CoLc ^Ahjgo id JLs . euJ.^t. xjsl^b- j^UJt Jo
xl
j.x? .^v> c.aj sls£ w*^. . ^.4- vAia- (^.JL.**' 2u A*^o
^^^ t5)^
JLjf . &x=»> JoLxJ — k . 2UyU^ ,-J v^1 sjouu &J joj'
15 LJC Jaj' Juts! o^jt \J**^& • &AAAJI s«J^Lj Jout ool viU o-^i Lo
jj JLS
yjo JU! ioj-wio j^j ci>«j xJ JUj . *jLo
v*w
r ..
250 H. M. Huxley, [1902.
L? Lo Jou.
JU . v^A-u — jj u* £ |**° wyj *-> s
J JU . xJUG!
.»Uit jj.^ iJ JU . ^ xJ JU . oJi-c-S oo!
^ bt
LgJ JU KJ^^t iX^xJ ^U jjo Jot? . t$ aJ JU . oot oJLfcS
JU .sjoij . LLo vi^^
30 . viliyo tXj J^JtXJ b> ^! ^xo J^JIAJ M O-co «J JU .
JU . xj i xJ JU . *=> —— * • < 5 )
aJ JU . auyo uw ao«^o . ^jS ao^o aJ JU . Xxj
otXi* oo! -«Jjtd LJ aJ JU . -.r^V-v L> ,-
LgJ JU . ^ aJ JU . odx\ . cyLxi yjii^o . k_« ao»-o _J
35 . i
xj.Ua ^IjcftJI cXikl .(jjg^-wuuU (^jltXiJI «Xii5 ^^- ^J JU* ..
JU . ftXiJi ^ ^ ' •
JU . aUxJJ0 uu^aJ JU . y*MMMiJCj ^LiAw.
— Iv ..ojuu . ' ^ aJ JU . sr*.l*x' U c^-^S ol<Uu xXiJLco aJ
tXJL«aJ! _i Joti' Jjj . AJaAW H ^^t *xL*/ _3t . S^sS
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 251
j' Ljl x) oJLs . JuJiJ' i
45 o JuLtoJt L_SJo . ^- "^*^ \~ ^^ • -^-- '
. «>^l aJ JLs . Ls^s! L ^J^£\ V^»U
Louo (»LAJO _3t ^sxs j*Luo ^J-LjO xjsy^J £)j
co OvA -3t . /--^VH -i x-yo*J
50
JUs . c^^^> ^X) LL*oXs> ict-w.^0 Ljl ^. v >..;&. t JLs
ad JL_i* . LJ-J! L> oXc-S .
55 ^U*U*jJt oJL5"!;
wwu aJ u»oa . ^fc -x) ooo (
ofyici ^andhum tmi. wahad ^nllu lit-tdnl ent
intur it-tini wana bnlh bo^ud sdnii. 'vllu iz-zgir la\
"'vllu taiyib bes la ttf^ud land wdhad ejrttdl. "'rtllu mlih. sdr
yimsl ilta'a bi-htin ejrtidl. il-hUrl 'vllu bto^ud sandi sdnii.
''vllu la* fyaiyl 'illl la ttfiud land wdhad ejrttdl. baiden sdr 5
yimsl is-svbl wil-htirl yilhd'u. fteker in kull in-nds huwdrni
icejrudiyi. "'lollu bithvttnl ^andak sdnfo. 'allu taia bes bi-sart
in illl byizial min it-tdnl bi'nssillu sridi min ben saineh. is-
snbl 'dl mlih. 'nllu il-httrl hud il-kelbi wil-hmndr u-hel-vmhdt
u-hel-hubzdt. ent btdkul hubz is-saiir wil-kelbi ta^rmha hubz 10
il-r>mli. Darnel hek btfa ddh min hubz is-saiir ma zerai ilia nuss
midd. saiyet saleh il-hurl. zaidl is-svbi. 'vttu il-hurl enti
zaildn. 'vllu mailum. balden 'wssvllii sridi min ben *aineh.
rdh la-iond haiyu. "'nttu haiyu ma 'idtillak ent tfwd ndtur it-
tmi. hvllv' ent o^ud inturha wana briih btf^ud sdnii. rdh 15
252 H. M. Huxley, [1902.
jihl la-^ond il-hurl. 'nllu bithnttnl ^andak sdnh. 'nllu fut
bes bi-Sart illl byizial min it-tdnl bi'nssmillu sridi min Mn
laineh. 'nllu taiyib. 'nllu il-hurl hud il-hnmdr u-hes-sitt
dmddd 'nmh izraihum il-kelbi bitdittak. bittaimha hubzdt il-
'nmh u-btdkul ent hubzdt is-sa^ir u-baid ma btuhlns bitjib 20
swaiyet hntnb *ala 'l-hnmdr, rdh dkel fyubzdt il-vmh u-dvrvb
il-kelbi 'vtelha wnhnd indten sekkhum ft dnhnr il-hvmdr ''ntelu
wil-'mnhdt tmnmhum fVl-ard u-rdh lil-bet. ''nllu il-^rl wen
il-kelbi. 'vllu les inni dkelt fyubzdt il-vmli hnrdit ^Dteltha
enti zcttolt. ''nllu la\ 'wily, wen il-hnmdr. ^nllu ent 'ultilll 35
hvtta hvttib u-ma latetril si hvtta hntt il-hvteb ana $ekket
wtdi min hon u-^udi rain hon. mat. za^olt enti. ^nllu
la\ baiden fat la-^ond il-huriyi 'wllha mbeyin heda astan
minna. balden 'vllu hud hes-svbl li-bnrra. vhvdu.
suf iza btaimil si au ma btaimil biddl mauwitak.
yibkl is-swbi. dnhnr il-hurl. ''nllu su bu. ''nllu mammal yibk'i.
''nllu drubu keff. dnrnbu keff mauwetu. ''nllu il-hurl wen is-
snbl yd jihl. ''nllu yd m^attmi ent 'ultilll drubu keff. dnrnbtu
mat. za^olt. 'nllu la\ 'nllha mbeyin yd huriyi jihl rdh
ypnssilll sridi min ben ^aineyl, ba^d&n ''nllu li-jihl tnllii il- 35
fidddn lis-sems. nhnd il-fidddn 'ntta^u sPnf u-ramdh ^ala
's-snth. 'nllu il-hurl wen il-fidddn. 'nllu tnllaitu ^ala 's-sath
yitsemmes. 'nllu kif tnlla^tu. 'nllu sa"nftu si'nf za^Qlt yd
in^allml. 'nllu la', balden rdh la-^ond il-huriyi 'nllha 'uml
idbehl id-djajdt wa^mlihum zuwddi. jihl sarnie iala 's-snth. nizil 40
'asad fl's-sandu' wdkel id-djdjdt. nuss lei il-hurl 'nllha lil-
huriyi 'uml tenruh. hamel is-sandu' u-misl. 'nllha yd huriyi
mbeyin hes-sandu' ta'il. 'dlitlu ana telletu djdj u-hubz.
imislu la-hadd satt il-bnhr. 'nllha 6'^udl yd huriyi. fetahu
is-sandu' la'yu jihl. 'dlu yi ent hdn. 'nllhum e ma U 'nib 45
fdri'kum za^olt yd'buna. 'nllu la', rdh jihl hntta yesimm il-
hawa. 'nllha il-hurl lil-huriyi hnlln' mndm byijl jihl blndm
ma^na bes yigfa mnirmih fl'l-bnhr. jihl laref su biddhum
yaimlu. sarn' mandil il-huriyi u-ndm hadd il-hurl. wizol il-
hurl hnmmenjihl il-huriyi. balden 'nllha 'uml yd huriyi hntta 501
nirml jihl. sdr il-hurl u-jihl yidiffsu il-huriyi rimyuha fl
'l-bnhr. balden 'dl il-hurl haiy ana mabsut hnllnsna min jihl.
'nllu jihl la' hnllnst min il-huriyi. za^olt yd'buna. 'nllu
ma^lum zaiolt 'ntelt il-kelbi wil-hnmdr wis-snbl wil-fidddn
wdkelt id-djdjdt u-ma za^olt bes hnlln' mdyit min iz-za^l. 55-
'nssnllu sridi min ben ^aineh u-rdh.
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 253
There were two brothers who had a fig-tree. One said to the •
other, "Remain and guard the fig-tree, and I will go out as a
servant." The younger brother said, "No." His brother said
to him, "Very well, but do not be the servant of a man who
has no hair on his face." He answered, " Good."
He went forth, and met a priest with no hair on his face.
The priest said, "Will you be a servant with me?" He
replied, " No. My brother told me not to be a servant for one
who has no hair on his face." Then he went on further, and 5
the priest overtook him. The boy thought that all people were
priests, and were without hair on their faces. He said to the
priest, "Will you take me as a servant?" He said, " Come,
but on condition that the one who shall be angry with the other
shall have a strip of skin cut off between his eyes (lit. he (the
second) shall cut a strip from between his (the first's) eyes)."
The boy said, "Very well."
The priest said to him, "Take the bitch and the donkey and
this wheat and this bread. You will eat the barley bread; feed 10
the bitch with the wheat bread." He did this, and became
dizzy from the barley bread, and sowed only a half midd. The
priest scolded him. The boy was angry. The priest said to
him, "Are you angry?" He replied, "Of course I am."
Then (the priest) cut a piece out from between (the boy's) eyes.
He went to his brother, and his brother said to him, "Did I
not tell you to stay here as watchman of the tree ? Now do
you stay and guard it, and I will go out as a servant." 15
Jihi went to the house of the priest. He said to him, " Will
you take me as a servant ?" He replied, "Enter, but on con-
dition that the one who is angry with the other shall have a piece
cut from between his eyes." He said to him, "Very well."
The priest said to him, "Take the donkey, and plant these
six midds of wheat ; the bitch will guide you. You will feed her
with wheat bread, and you will eat barley bread, and when you 20
have finished, you will bring a little fire-wood on the donkey."
He went, and ate the wheat bread, and beat the bitch till he
killed her; and he took two sticks of wood, and stuck them
into the donkey's back, and killed him ; and he buried the wheat
in the ground, and went to the house.
The priest said to him, "Where is the bitch ?" He replied,
' ' Because I ate the wheat bread, she was cross, and I killed her ;
254 H. M. Huxley, [1902.
are you angry ?" He answered, " No." Then he said,
"Where is the donkey?" Jihi replied, "You told me to 25
bring wood, and gave me nothing on which to put the wood; I
stuck in a stick here, and a stick here. The donkey died. Are
you angry?" He said to him, "No."
Then he went to the priestess. He said to her, " It is evi-
dent that this (fellow) is more of a devil than we are." Then
(the priest) told him, "Take this boy outside." He took him.
Jihi said to the boy, " If you do anything, or if you do not do
anything, I shall kill you." The boy began to cry. The priest 30
went out. He said to Jihi, " What is the matter with him ?"
He answered, " He is crying. " The priest told him, "Strike
him a blow with the palm of the hand." Jihi struck him a blow,
and killed him. The priest said to him, " Where is the boy,
oh Jihi ?" He replied, ' ' Oh my master, you told me to give
him a blow. I beat him, and he died ; are you angry ?" He
told him, "No."
The priest said to her, "It is evident, oh priestess, that Jihi
is going to cut a piece from between my eyes." Then he said 35
to Jihi, " Take the yoke of oxen out into the sun." He took
out the yoke of oxen, and cut it into pieces, and threw it on to
the roof. The priest said to him, " Where is the yoke of oxen ?"
He replied, "I took it up on to the roof, for it to be in the sun."
The priest said to him, " How did you take it up ?" He
replied, "I cut it into pieces; are you angry, oh my master ?"
He answered, "No."
Afterwards the priest went to the priestess, and said to her,
"Rise, kill the chickens, and prepare them as food for the 40
journey." Jihi was listening on the roof. He descended, and
got into the box and ate all the chickens.
At midnight the priest said to the priestess, "Rise, that we
may go." He lifted the box, and set out. He said to her,
" Oh priestess, it seems that this box is heavy." She said to
him, "I filled it with chicken and bread." They reached a
point near to the shore of the sea. He said to her, "Sit, oh
priestess." They opened the box, and found Jihi. They said, 45
" Yi, are you here ?" He said to them, "Yes, I had no heart
to leave you ; are you angry, oh our father ?" He told him,
"No." Jihi went to take some exercise (lit. smell the air).
The priest said to the priestess, "Now we shall sleep; Jihi will
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 255
come and will sleep with us. When he is asleep, we will
throw him into the sea." Jihi knew what they were going to
do. He stole the priestess's veil, and slept near the priest. The
priest awoke, and thought Jihi was the priestess. Then he said 50
to her, "Rise, oh priestess, that we may throw Jihi (into the
sea)." The priest and Jihi began to push the priestess, and
threw her into the sea. Then the priest said, " Haiy, I am
happy; we have got rid of Jihi!" Jihi said to him, "No, we
have got rid of the priestess ; are you angry, oh our father ?"
He replied, " Of course I am angry! You killed the bitch and
the donkey and the boy and the oxen, and ate the chickens, and 55
I was not angry; but now I am dying of anger." Jihi cut a
strip from between the priest's eyes, and departed.
L. 1 : &z*\j is pronounced either wdliad or wdhid.
L. 7 : gA.n.f*O is pronounced bithuttni, bithottni and bithvttril.
L. 28: xjjj^-, which I have translated "priestess," means
here " wife of the priest."
L. 44: **dj* for *JuJLo.
Cf. Oestrup p. 42, Le Jitif et les deuxfils du marchand.
109.
Jli' . u «-•»
- sox) ^.xr*. (J^-ja aj f^\ &J s^ . -Xu Ov*J
s-sxixl!
j^ji
5 . J^^-l !^<Xi>-!^ V)^' oia^ ->ot L) L^J JLi'
' ^ oJLi' Lo U! aJ
,*^»s . >s«ax) aUL« J^-Li.
VOL. XXIII. 17
25G //. M. Hurley, [1902.
JI dU oJUtf ^1 b L$J JU *Z
^lx , UJjJLu ^UxLuJ! Oj-c M
%
15 aojjuj b! jg^^ ^ wU . LJ XAXI iukxj JO* _^&
y—VAj! _i •v*-*.-' i u*Axjf o^*-XN &jOT OOO . -JUU1 _i &XjU
v/ •• o oy •• / y •• p
JLi . UMbAAJt &>b4> dLlMjO J'O . &AAix JOt X.-' l«JLi
20 s
immu la-jihl 'alitlu r&h stiyil. 'nttha stt biddl stigil ma
bairif si. ^alitlu rtih orbut it-tori* u-jib mwsdrl. balden nhnd
it-tnnjara u-rdh bdiha u-stera hvbl taicil u-rdh rvbvt id-derb
min il-mel lil-mel u-rdh. iju il-rnktirit/i u-fekku il-hnbl u-rdhu.
balden ''vllha yd imml rwbnt id-derb wDfyvdu il-hnbl. 'altilu 5
eya hnbl. ''nllha illi ''ultili hntta orbut id-derb flh. 'alitlu ana
ma ''ultillak tirbut id-derb bi-Jwbl bes il-maina ttftul wdhad
zanMl u-taJiud minnu tmosdr'i. rijh iala 'd-derb sdf il-'ddl
mari1. misik hajar u-dnrvbu. ijit lala rdsu 'vtelitu. wfrwdu
u-rdh la-iond immu. "'wllha yd imml ''vteltulik il-ddl. ''dlitlu 10
yahrub betak iza ^aref is-sidtdn byVtilna. rdhit ''vtelit tes
maizl. baid&n sdrit il-hnkumi natnn il-ddl hntta yijl. rdhu
li-betu u-se'elu wen il-^ddl. ''dlu min yomen nahna ma sifndh.
balden sdr is-sultdn yinddl illl sdf il-ddl u-bihvbbirm si lannu
baitih mit lira. ' nllu jihl ana ''nteltu u-rmnetufi'l-bir. kdnit\5
immu rimyit it-tes il-ma^zi fVl-bir u-tvmmit il-ddl. iju il-
laskar mai jihl hntta yisufu il-'ddl. "'dlitlum immu ibnl mej-
Vol. xxiii.] Syrian Moiiys, Proverbs, and /Stories. 257
nun. ''nllkum ana 'nteltu yahliu fi'l-bir. ''alulu inzel jibu.
nlzil tnisiJc dent it-tes. 'vllhum il-ddl ilu dinen twdl. "'alu
inns kettr. balden misik il-wrn u-'ollhwm il-adl ilu 'urun. 20
''alulu la1 sahih innak mejniln. 'altilum immu ma 'ultttkum
ibnl mejnun.
Jihi's mother said to him, " Go and work." He said to her,
"At what shall I work? I do not know anything." She said to
him, "Tie up (rob) the road, and bring some money." Then
he took the sauce-pan, and went and sold it, and bought a
long rope; and went and tied the road from one side to the
other, and departed. The muleteers came, and untied the rope,
and departed. Then he said to her, " Oh my mother, I tied up
the road, and they took the rope." She said to him, "What 5
rope?" He said to her, "The rope with which you told me to
tie up the road." She said to him, "I did not tell you to tie up
the road with a rope ; but I meant for you to kill some rich per-
son, and take money from him."
He returned to the road, and saw the judge passing. He
took a stone, and hit him. It struck his head, and killed him.
Jihi took him, and went to his mother. He said to her, "Oh
my mother, I have killed the judge for you." She said to him, 10
" May your house be destroyed! If the sultan knows, he will
kill us." She went and killed a he-goat.
Afterwards (the members of) the government were waiting
for the judge to come. They went to his house, and asked,
"Where is the judge?" They said to them, " We have not
seen him for two days." Then the sultan began to make
proclamation, "To him who has seen the judge, and will give
me information about him, I will give a hundred pounds."
Jihi said to him, "I killed him and threw him in the well. "15
His mother had thrown the goat in the well, and buried the
judge. The soldiers came with Jihi to see the judge. His
mother said to them, " My son is crazy." He said to them, " I
killed him; there he is in the well." They said to him, "Go
down, and bring him." He descended, and took hold of the
ear of the goat. He said to them, "Had the judge long ears?"
They said to him, "Not very." Then he took hold of the
horn, and said to them, "Had the judge horns?" They said 20
to him, "No; it is true that you are crazy." His mother said
to them, " Did I not tell you that my son is crazy? "
•258 //. M. Jf>f.»-let/, [1902.
110.
^ OJLySJt -s cXjuii' pjJ J^ooK ou-J sJOLc JULo -a (
l^ M^ aJ~x» ^x> !t>U& J..AJ' v_>J'v*> ^jl^ M xs«.xio -# ^LM
w •**
Jljj . LgjL* J^c\ bCjjl ^JtXju . xjyo (j^o tt>bo J Jij?
-A*j ^«^*J )^°^ r^)?'^ L^tXS-t . Uo*.^*(
j^jo M . -.A_x_5 ^j^V.A/*5 (O-Xj ?*•& s}3
_j\ Jt . _Ax»jiJb -x>t LJ J5^L sjo i^l^ M -JwJLw -xif L> uyL,)
,J..>OLJ . - V-AJ Ao -.•-> . s
L> xl JU . JJ.I U ^t;
f> \L, V-r
xi -jo, ici ^
JvJ .
-
..w . (jww (j.**. *
20 jj Jljj . O.-ywt tXvt (jK^ KAsi ^>>AAA» --& Lxt ad
xw JL^ J! xJ Jls .
Vol. xxiii.] Si/riii/i .S'o/^/x, /Vo/vW-w, and Stories. 259
jl ^J^XJU . ,tWM» U>ljU
j & eiA.»* a*.^
40
i e/"i melik iandu bint kdnit kill yom to^ud fl?s-8ibbdk
u-kill rijjdl illl hiyi tsiifu iza kdn mretteb fill heda min martu
wiza kdn wnsih fill heda min martu. balden abuha za^ol
minnha. 'nllu lil-wezir hudha dessirha. nhvdha il-wezir u-sdr
yimsl yimsl huwi u-hiyi Jwtta wuslu la-liadd bet rijjdl istnu
/Kisan il-kesldn. httwi kdn sebb 'awl ketir Idkin kesldn kefir. 5
iza kdn biddu yisrab yPul yd imml s'inl iza kdu biddu ydkul
yd imml, taiminl. il-icezir hntt bint il-melik homk.
260 //. M. JIuxlet/, [1902.
yon ten tldti Hiyi fdtit li-bistdn. fi rimmdn ketir. 'vssit 'udib
rimmdn tawil wijit sdrit tudrub Hasan 'al'ttlu ruh stigil. "'tollha
ma biddl. balden dnrbitu u-alitlu Hud hnbl. rdh sdr yaiam- 10
mil lattdl. auwel yom stngnl bi-'orsen. ija 'nllha li-martu
stwgvlt bi-'orSen. ^alitlu lafdk. sdr kill yom yistugil u-yijib
aktar. baidenfiyom kdn f;i rijjdl gmil rdyih itfl-hajj. "'vllu
yd Hasan bitrtth mail, ^nllu Hvtta isel martl. rdh se'el martu.
''alitlu maiMm ruli ma^u. u-Hinnl rayiHin sdfu bir fih mai. 15
''dlu min byinzel yejlbllna swaiyet mai. nizil Hasan il-kesldn.
sdf rijjdl ma^u labdi ^d^odi ^ala yaminu u-sitt helwi ketir
'diodi lan Semalu. tnllai Hasan il-kesldn. "'lollu ir-rijjdl su
mdlak mammal tuttnlla^. "'vllu ma si. habibl bHebbu u-lau kdn
labd asioad. 'wllu lafdk hud hel-miftdh wiftah ij-jneni. 'vffiifZQ
selli milydni rimmdn. 'vttef selli u-baiatha li-martu wimmu.
hnttuha ^ala'r-mff u-dlu hvltiha hvtta yijl Hasan, baid kem
yom bint il-melik 'dlit yd sittl hdtl niksur wdhdi. limma kes-
rltha Wyit jauhera. balden rdhit lis-su' u-baibtha ijit isterit
kill st biddha winbnstit. baid&n, "*dlit li-sittha teniksur wdhdi 25
tdnyi. li"1 y it jauhera tdnyi. rdhit ba^otha wisterit hdra u-fors
u-zeyenit wisterit *abid u-iarabiydt haddnrit tiydb li-hasan.
balden abuha 'dl lil-wezir yd wezir iz-zemdn biddl airif su sdr
fi bintl ta^a hntta nilbus mitl id-derdwis u-nruh nfettis laWia.
''nllu il-wezir ana hwttetha ft bet Hasan il-kesldn. sdru yimsu 30
yimsu hntta wuslu li-belvd Hasan il-kesldn. se'el il-wezir wen
bet Hasan il-kesldn. ''alulu yi Hasan sdr gnnl ketir killu min
wera martu. delluhum lala serdya kebirifiha labid u-fiha nds
u-fiha hidem. tvllaiu li-fo1 sdf'ithum bint il-melik. is-sultdn 35
hebb yihfl hdlu bes bintu larfitu u-alitlu yd beyl ahel ''o-sehela.
balden gvmerha abuha u-sdr yibauwisha. ''nllha f€n jozik.
'alitlu ana baidnl bint u-hasan fl'l-Jiajj. limma ija Hasan
ketebu kitdbha u-jauwezuha li-hasan u-idjjfit hiyi wabuha
u-jozha li-yom illl mdtu u- ' alitlu sifit yd beyl kill si min 40
il-mara.
There was a king who had a daughter. Every day she used
to sit in the window, and concerning every man whom she saw,
if he was clean, she said, "That is from his wife"; and if he
was dirty, she said, "That is from his wife." At length her
father became angry with her. He said to the vizir, "Take
her, and remove her." The vizir took her, and began to walk
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 261
and walk, he and she, until they reached the vicinity of the
house of a man named Hasan the Lazy. He was a very strong 5
young man, but very lazy. If he wished to drink, he said,
" Oh my mother, give me to drink"; if he wished to eat, " Oh
my mother, feed me." The vizir placed the daughter of the
king there.
After two or three days, she entered the garden. There were
many pomegranates. She broke off a long stick of pomegranate
wood; returned, and began to beat Hasan. She said to him,
"Go and work." He answered, "I do not want to." Then 10
she beat him, and said to him, "Take a rope." He went to
work as a porter. The first day he worked for two piastres.
He came (home) and said to his lady, "I have worked for two
piastres." She said to him, "Well done!" He began to work
every day, and to bring more money.
Then, one day, there was a rich man going on the pilgrimage
to Mekka. He said, " Oh Hasan, will you go with me?" He
replied, " (Wait) until I ask my lady." He went and asked
his lady. She said to him, "Of course, go with him." As 15
they were going along, they saw a well, in which there was
water. They said, "Who will descend, to bring us a little
water ?" Hasan the Lazy descended. He saw a man with a
female slave sitting on his right, and a very beautiful lady sit-
ting on his left. Hasan the Lazy looked (at them). The man
said to him, " What is the matter with you, that you are look-
ing?" He replied, "Nothing. 'I love my dear one, were he
a black slave.' ' The man said to him, " Well done! Take this 20
key, and open the garden. Pick a basketful of pomegranates."
He picked a basketful, and sent it to his lady and his mother.
They put it on the shelf and said, "Leave it until Hasan
comes."
After some days, the king's daughter said, "Oh my lady,
bring (the pomegranates) and we will break open one." When
she broke it open, she found a diamond. Then she went to the
market, and sold it, and came and bought everything she
wanted, and was happy. Then she said to her lady, "Let us 25
break open another." She found another diamond. She went
and sold it, and bought a palace and furniture and decorated it,
and she bought slaves and carriages and prepared clothes for
Hasan.
202 77. M. Huxley, [1902.
Afterward her father said to the vizir, ' ' Oh Vizir of the Age,
I wish to know what has become of my daughter. Come then,
let us dress like the dervishes, and go to search for her."
The vizir said to him, ' ' I placed her in the house of Hasan the 30
Lazy." They began to walk and walk, until they reached the
village of Hasan the Lazy. The vizir asked, "Where is the
house of Hasan the Lazy?" They said to him, " Yl, Hasan
has become very rich, and it is all from his lady." They guided
them to the palace, wrhich was large, and had in it slaves, and
people, and servants. They looked up, and the daughter of
the king saw them. The sultan wished to be in disguise, but 35
his daughter knew him. She said, "Welcome, oh my father."
Then her father embraced her, and began to kiss her. He said
to her, " Where is your husband ?" She replied to him, "I am
still a virgin, and H,asan is on the pilgrimage." When Hasan
returned, they wrote her marriage-contract, and married her to
Hasan, and she and her father and her husband lived (happily)
until they died. She said, " You see (lit. you saw), oh my
father, everything is from the woman!" 40
L. 12: «J'*jo (classical «J'Lx>), here translated by the word
"lady," ordinarily means "woman" or "wife." The present
use, where the king's daughter is referred to as ^._*^_i>. s*-x
before she has been married to him, is unusual.
L. 16 : The ordinary pronunciation of ^L* is between mat and
moi. Among the Bedawins I have heard md\
L. 20 : Of. the proverb with No. 50.
111.
jlS' JUs- J! b&
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 263
_o& &XAXW . x
0*^0.) (c*^ X-jLo-XJ! *i% . L.Z.x.5 20V-0_:«
1 o . aOUs- (J^ Ju*xJ!j ^4-wJt Jyj . L$i\.**/.S^JuujJI sis* ^e.
kdnfi ndsik land rijjdl gnnl u-her-rijjdl kdn kill yotn yaitih
xn-ii'tyet semen u-sicaiyet *asel. ft yom in-ndsik 'diod iala
ferstu. kdn msemmid il-iasel ids-semen bi-jerra. 'dl ana bebfa
jerret hes-semen wil-iasel u-bistirl nasji u-hen-nayi bithwllif .
gdrha u-hedik gerha hvtta yikteru. baiden bebfehum u-bsir 5
ynnl. bdhud bint tdjir il-fldril u-baimil iars nia sdr mitlu
baizian if-fijdr wil-akabir u-baimil weldyim u-ba^den byijml
snbl u-limma byikber baiallmu il-felsefi icil-hendesi wiza siftu
idsl saleyl bimsuk hel-*asa u-bidrubu fiha. refa* il-^asdyi
hvtta yidrub ibnu fiha. ijit zala jerret il-iasel keseritha. nizil
is-semen wil-iasel sola lehyitu. 10
There was a recluse at the house of a rich man, who every day
gave him a little clarified butter and a little honey. One day
the recluse was sitting on his mat, collecting the butter and the
honey in a jar. He said, "I shall sell a jar of this butter and
honey, and buy a she-lamb, and this she-lamb will bear another,
and this one another, until they multiply. Then I shall sell
them, and shall be rich. I shall marry the daughter of such- 5
and-such a merchant, and I shall have such a wedding as there
never was before; and I shall invite the merchants and the
nobles, and I shall have wedding-feasts. And afterwards, I
shall have a son; and when he grows up, I shall teach him
philosophy and engineering ; and if he is disobedient to me, I
shall take this stick, and beat him with it." He raised his stick
to beat his son with it. The stick struck the jar of honey and
broke it, and the butter and the honey fell on his beard. 1 0
112.
l »rs. ^j— £ **i~*. 4«_«w . j*. . (jafc* s+_2* o f»
VOL. XXIII. 18
264 H. M. Huxley, [1902.
Ci>b JjJUjO v^AJO oLo . wOT LujJ! ^AXCO C^
,jL«o^t L# «jj.co xjj+J Jb OAAAJI v_*=»Lo . au
5 xaflJtjJi Ue Sff b JOLe. Lo &J i^Jb . ajLygj bjo «..£ . *_*J ..o!
fj-U* . ^A^sJaJI JUjxLH Uo ^^o _.!; b!^ L^a!^ L^s! ^!
UJ i^j ^jU . x-LJJ! viXjj>Uc ^tXA^ d>U^ oLuflJU f^ojo^
. '; JOwCj ^i I^JJs! . ^UxJf »iXLo b! |V^J JU V»A.^J » Jo
. -jyiTIJii U>Lo sjuo Jou . *j_> 'JJ' &-J
10 . O.AW --5 . UjuLc *J^J « — ^ tX — c.^ dULJ! JL—^-x I _ j aJj
-xf . ^jju^Lo stXLfc ^1^ . Xuw J.JAJ
o o wot oot xJ IjJU . (J&3) (j^j ^.^ s* *j_> _j
15
SjOLXJ ^2*.! JUI |*«J Oxo
Lo »J
1tXa. Jo u^o oJLo b! &J Jb .
Lo ^ Jb . (jLjyi ai^u/f cX^.'.
20 bt Jb . st>Ls x*-ww! J^.!j j»b ^jjotj . JLO Lo .
xJ Jb . ioJo' t viXXJt aJ Jb
.•o ,*o xo . &$ uo — N.
»Jo ^ o3^Jf «yb 54>t JiJ viLLJt aJ Jb
25
. »4> Js
Vol. xxiii.] Syrian /Songs, Proverbs, and /Stories. 265
Jl^c. Jjjej sjoyi Jw*Xj ^^AS* 5M \jjsi Lo o^f aJ
*£*^ iw tX*j . xHaxa. \
. U J! «J JU . xJUaisfc L viLLa. ^i xJ JU -^y^ viULJ! (j
^ J Jli .^j *) Jb .14^11 viJUU v.;juo JUU!
I g^. ••>• . bob J /?-**& viULJf &J JUs . »uj!-»axJI JUs .
X.A!AA- J.5. dlXJt -.^axj'
v*J
kanft meliJc min mMJc il-iarab. nfyvd"'dmu u-rdli lil-bnr-
riyi u-htt rdyih sdf hvmdr wnJis. lih^u. sered hsdnu *an
& «'•*/• •• ••
jemdstu. baiden sdrit tesettl id-dinya Jcetir. sdf bet minfirid.
fat tvlvb meljafih. sdhib il-bet 'dl li-martu sofit hel-insdn ibn
ndiam. stt biddna ndefu. 'alitlu ma ^andna ilia hen-nayi 5
idbahha wiswiha wana rdh bayun hes-swaiyet it-twMn. ^amelu
u-^nddemu lid-clef u-bdt ^andhum hedik il-leli. tdnl yom limma
biddu yirkab 'nllhum ana melik in-naimdn utlubu srt bitridu.
'nllu ir-rijjdl bijl yom. ba^d middi saru ftinra ketir. ''dlitlu
martu yd rijjdl il-melik waiad innu byiniom catena. rUh srtf. 10
il-melik in-naiman bi-yom siknr. kdn landu sahben. amwr
bi-'Dtlhum. tdnl yom se'el wen flan u-flan. "'alttlu ent amert bi-
'ntlhum. hezin ketir u-^amellhum ^amuden u-iamel yomferah
u-yom hizn. kdn yom il-ferah u-yom il-hizn yo'a^ud ben il-
lamuden. illl yijl la-^ondu yom il-ferah kdn yin^om laleh
willl yijl yom il-hizn kdn yftulu u-yidhen il-iamuden bi-dem- 15
mu. sa'vbit yom illl ija la-^ondu fih ir-rijjal kdn yom il-hizn.
hezin il-melik ketir u-nllu ma Itfet tijl illafi hen-nnhdr. 'nllu
ana 'wbilt bes biddl hadan yikfelnl. balden iltefet ila wdhad
ismu sebdn. ''nllu ma btikfelnl. ma 'ibil. baiden 'dm wdhad
ismu 'vrddi. 'dl ana bikfelak. ^nllu il-melik ^ala 'addes. 20
*ala sini. balden il-melik *atdh hnms mit n&a u-rdh la-
dhelu. sdr firm yom il-hizn* ''lollu il-melik li-nradi fat
il-wtft lau biddu yijl hvnzala kdn ija wil-melik kdn mistihl in
266 H. M. Huxley, [1902.
ma yiji. tdnl yom rikib il-melik u-a^ad ben il-iamuden u-tvlvb
In yptul 'vrddi. kill in-nds 'aMlu la? ma bijttz ilia Jivtta yikmel 25
y6mu u-hinni mammal yahku sdfu gnbnra. il-melik ''dl lij-jilldd
iftlu. in-nds 'dlu la* hvtta nStif mm jdl belki kdn hnnznla.
bd^d kem da'fa wusil. balden hezin il-melik ketir 'wllu su
jdbak yd hnnzvla. 'vllu il-wnfa. ">rollu il-melik min lallmak
il-wvfa. 'vllu dim. 'vllu sti dinak. ''dl in-nusrdmyi. 'vllti 30
il-melik israhll ydha. serahha. tewDssr>r il-melik u-kill 'vbiltu
u-hwnb il-^amuden wen^am *ala hnnzwla u-r>rddi u-nlllium
ma bawif min akram illl wnfa bi-waidu au illi kifil.
There was once a certain king of the Arabs. He took his
people and went to the desert; and as he was going, he saw a
wild ass, which he followed. His horse became separated from
the company. Then rain began to fall heavily (lit. then the
world began to be very rainy). He saw a house, entered, and
asked shelter in it. The owner of the house said to his wife,
"By the appearance of this man, he is a person of wealth.
With what shall we serve him ?" She replied, ' ' We have
nothing except this sheep. Kill it and roast it, and I will go to 5
knead this bit of flour." They did this, and offered the food to
the guest, and he slept that night at their house. The next
day, when he was about to mount, he said to them, " I am king
in-Najman; ask for what you wish." The man said to him,
"Some day, I will come (to your court)." After a time they
became very poor. His wife said to him, " Oh man, the king
promised that he would give us something. Go and see." 10
The king in-Nasman got drunk one day. He had two friends
with him. He ordered their death. The next day he asked,
" Where are So-and-so and So-and-so ?" They told him, " You
ordered their death." The king was greatly grieved, and made
two columns for them, and appointed a day of happiness and a
day of sorrow. On the day of happiness and on the day of
sorrow the king used to sit between the two columns. Who-
ever came to him on the day of happiness, the king would give
him presents ; and the one who came to him on the day of sorrow
the king would kill, and paint the two columns with his blood. 15
It happened that the day in which the man came to him was
the day of sorrow. The king was greatly grieved, and said to
him, " Could you not find a day to come except to-day ?" He
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 267
answered, "I accept the condition, but I wish some one to
stand security for me." Then he turned to a man whose name
was Seban, and said to him, " Will you not stand security for
me ?" He did not accept. Then a man whose name was
Karadi arose and said, " I will stand security for you." The 20
king said to him, " For how long ?" He replied, "For a year."
Then the king gave him (the man) five hundred she-camels,
and he departed to his people.
The time for the day of sorrow came. The king said to
Karadi, "The time has come. If Hranzula were intending to
come, he would have arrived," and the king was very eager
that he should not come. The next day the king mounted, and
sat between the two columns, and asked that Karadi should be
killed. All the people said to him, "No, it is not lawful until 25
the end of his day." And as they were talking, they saw dust.
The king said to the executioner, "Kill him." The people
said, "No, until we see who that is; it may be H'enz'ela."
After some minutes he arrived. Then the king was greatly
grieved, and said, ' ' What brought you, oh Hraz^la ?" He
replied, "The fulfillment of the promise." The king said to
him, "Who taught you the fulfillment of a promise?" He
answered, "My religion." He said to him, "What is your 30
religion?" He replied, "Christianity." The king said to him,
" Explain it to me." He explained it, and the king and his
whole tribe became Christians, and he destroyed the two col-
umns, and gave presents to HBnz'ela and to Karadi, and said to
them, " I do not know who was more generous, he who kept
his promise, or he who stood security."
113.
sUa.fr . xX+M/ xJ *JJ» (V^J! ^U.x> JouJ 4>Uy
. xji^sxj ..o^xi xXXJI sJsfrUs oo
• \j .y ..
LgJ JLa . xX*.** Ui^ ^LjbJ i_aJI -juS bb> dUUJU aJ oJla
xjyi -jue xCl»J! xJ oJUs . xxx <X&J -Jo
bl xJ oJU» . ^A
Jyb JU
268 H. M. Huxley, [1902.
JL=*.-L' p.rur . (C^jl J^H^? ^° >~Ll+Jf w«Ju ^Xbl JLi ^1
lia* .
10 xCLJ! ad oJ
. *. . s
l Lo <^ju
s.4 *s^
Lo a;J
oS aJ Jli .
uXfi. (j*-fc<X> ItXia. jjl O^fti*. b! JUj JL&.J
15. ^Uf^Lo(> ijJ! sLk^ xJUks ^.x) viJUUt «->J .
Lo
.>
. ^)'«.AW.xJ' JSjfc.w.X' «».W,.?
ya slyad la-^ond melik il-^ajem 'nddemlu semeki. ^atdh elf
dinar. Jcdnit 'diodi il-meliJci slrin bi-jembu. limma dnhnr is-
slydd ''cilitlu lil-inelik he'da kefir elf dinar ha" semeki. ''nllha
hvll'D' ^atStu Mf biddl ahud minnu. 'alitlu il-meliki sbur
swaiyi ana bahtidhum minnu. ''nllha kif. 'alitlu ana blselu
sti sikl hes-semeki dnker yimma enta. in 'dl dnker Vtil il-melik 5
ma bydkul tinker win 'dl enta Vni il-melik ma bydkul enta.
^aiyetit lir-rijjal se'elitu sil sikl hes-semeki tinker yimma enta.
fteker swai u-nllha hvnta la tinker u-la enta. nbnsnt il-melik
ketir. ^atdh elf dlndr. ivtfa^ wdhad. lemmu u-lmttu fl'l-kls.
'alitlu il-meliki lil-melik sifit ma abhnl htt wtfa* dinar lemmu 10
wwhmlu. balden saiyetlu il-melik u-vllu ma bikeffik elf en
dlndr hntta tdhuti id-dinar u-ma fyvlletu li-wdhad min il-hldem.
"*nllu taht omrak. ba^tien ir-rijjdl 'dl ana hift in hadan yidias
laleh lidn laleh stirt il-melik. firih il-melik min futntu u-iatdh
elf dlndr kemdn. kellefitu is-semeki tldt eldf dlndr. ''dl in 15
* il-wdhad ma wmru yisma* meswerit in-niswdn.
A fisherman came to the king of Persia, and offered him a
fish. The king gave him a thousand dinars. The queen Sirin
was sitting beside the king. When the fisherman left, she said
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 269
to the king, ' ' That is a great deal : a thousand dinars as the
price of the fish." He said to her, " I have but now given them
to him ; how shall I take them from him ?" The queen said to
him, "Wait a little, I will take them from him." He said to
her, "How?" She replied, "I shall ask him, 'What is the
sex of this fish, male or female ?' If he says ' Male,' I shall say, 5
' The king will not eat a male,' and if he says, ' Female,' I shall
say, 'The king will not eat a female.' ' She called the man,
and asked him, " What is the sex of this fish, male or female ?"
Rethought a little, and said to her, " It is a hermaphrodite,
neither male nor female." The king was very much pleased.
He gave the man a thousand dinars. One fell. The man
picked it up, and put it in the bag. The queen said to the 10
king, ' ' Did you see how very selfish he was ? A dinar fell ;
he picked it up and took it." Then the king called him and
said to him, " Are not two thousand dinars enough for you,
that you took the dinar, and did not leave it for one of the ser-
vants?" He answered, "I am under your orders." Then he
added, ' ' Because the king's likeness is on it I was afraid that
some one would step on it." The king was pleased with his
cleverness, and gave him a thousand dinars more. The fish 15
cost the king three thousand dinars. He said that one should
never in his life listen to the advice of women.
114.
L. 2 : xxfrsi for
aJ Jb . SVAAJ oUJ oLir cXx^>.. jJ.
a.L Lo dULx b! °$ Sjjf aJ Jb . ouuJ! bo
aJ Ub . .juS \.}'& ^"*3-M ^l.^**. •
\\ (jr>.^JL? -^^y? ^»-?' y oO^J! bo
o vxaxj Lo LJ! bo«jl xJ JUs
j& dULo .-AAO.} sjo ^LJ! aJ JUj . auuLo Oy*x? dLo! ^ M ^>l
M ^jXJ nju^is OV*AJ tX^I^J !Nf! bcy^sJ Lx LJ! . ajuLoJL? sjo
ad JLs . Jo! ^=2 JtXxfc bl oi
270 H. M. Huxley, [1902.
>vAJ (jfc' M ^^AJ! JL**j ,j*o oijwJL UejcskL Lo
/-»L*»/ ^JO W>O> -J (J
i r» I II V I -I i i 1 1 ••
•U|»«AJ . itJUJl vb *-UL>1 c\r.*r c ^^ ' XA'" wv"wk/ "")
. |j » A **» ^Lj
1JI J^t *Xi: . *j*cLs». xflJLi JsA (jo-Li, .c-*
15 JU) . yJj»J-c _Ajb^ <X>>A\? *jLi».»XJ! ^^.^.L^aJ aJ JU' . v.jLAJf
/ ^ *
J! (j*j-o *jLo gAJar». xJ JLs
fi
LJ dLL*Jt . ^AvXil . JUJ! )^LJf ^x -,jo s joLc ,jl^
Uo J^Jii' <Jjo eJ JU>« xiL&.jO! v^^^Lo
20^JUb dUU! ,.if ^si JLU wL^XJ! ^ ^>\ . r*xS' ,j\j^
O (/ " *^ V
^
xl JU . O vXJ ItXa*. ^K Lx) . (j^lXJt »J
*Juo
» .f A^ _/LA.CA. JL»U Ax -^xx) L:
. JL& >r-<X<u1 O<~MI , ,-^>' **•> ^•iLi'
^ o^ rT^- o
25 . _jU> tX^!^ ^Jo xJ JU' . /-^^ Js^-w*AX> ^jl^^ . JULJt Ju
r*«-> ..JVJ? . , .yAAAj\« X*4.Xw ...AAlSX' X.' (JL; . _A^aJl -A^ _^>
| >" o W*' •• >> (.3 •• 15 • i/ ' O '
*» t.
xJ JU .vsJULJf Ja
30
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 271
&fc u t *\ ^Ir ^r b
JUI tX=
Jb' \j>v- v_^s*fl x.
Jb . b! ^iLJs (jZ-fJU
35 jj^ c<XLc aJ JU . »vl=»- •
b aJ JU ^y^^ ^ o*J . *_$-li>cxo ..50 >Jii
j! b!
_
. jv*J aJ Jb . v^^P aJ Jb . sb
40 JL*A! aJuo _i ^-b>« yAA. o^^t b! -tXx*w b ^
XJU . -XJ fAXJut sJL^Jo bi jj^J ^^ ^^"^-5 exx>
Kt v^ ^xt «^o Lo
« melik landu welnd waMd saf bint fcCiri. ^nllu yd
bet/I biddl hel-bint. ^rtllu abtih la1 ana meliJc ma bahudlak
bintfa'iri. balden is-snbi snhwn ketfr. 'aMlu il-hekema ahsan
jauwizu hel-bint an ibnak blmdt. balden rdh il-melik la-^ond
abu'l-bint. tnlnb il-bint minnu. 'vllu abttha ana ma ba^rtk
y aha ilia iza kdn ibnak byairif san^a. 'nllu ibnl biddu yisir 5
melik sti biddu bi-san^a. ana ma bejauicizha ilia li-iodhad
bya^rif sansa Idkin iza kdn bitrid tahudha bis-sef ana *abdak
u-taht omrak. 'vllu la1 ma bdhudha bis-sef bes bisel ibnl iza
kdn blrid yitaiallem sania. rdh se'el ibnu. ''dl e brid itaiallem
kdr il-bellor. bi-y6m "'vllu labtth usVll merkeb biddl sdfir\Q
li-stambtil. sehenlu merkeb u-hinni msafrin inkeser il-merkeb.
nds grtrD^u u-nds silmu. min ij-jimli is-svbl hulis iala srffit
272 H. M. Huxley, [1902.
hv§bi. tulh iala'1-bvrr bes hu kdnjusdn ketir. ^ousil la-hadd
kirhdna. wtfif hadd il-bdb. 'nllu li-sdhib il-kirhdna bitrid
tli i it tin landak. 'vllu ent ma Sdyif Su hes-sugl id-da"? su 15
byairifak tistugil. 'nllu hrtttnl sdnii kennis il-mahzan bes lintta
aJkul. bi-yom il-melik kdn landu 'vdah min il-bellor il-idl.
inkeser. il-melik bawt wera sdhib il-kirhdna u-nllu biddak
taimil hel-kds. njiiodu u-htt hezndn ketir. ija lala'l-kirhdna
mammal yifyvbbir in il-melik tvlvb minnu in yawnillu il-kds. 20
ma kdn hadan yairif. 'vllu is-snbl yd m^allml astinl senna
u-rvylfen lintta itaiassa u-sekJcir il-kirhdna laleyl. btiji iala
bukra bitld*l il-iodali hddir. samil hek. sdhib il-kirhdna tdnl
yom ija sdf il-ndali ^dl. whvdu u-rdh la-^ond il-melik. hit
lean mabsut ketir. ^nllu biddl wdhad tdnl. ija hvbber is-snbl. 25
^nllu astinl senna u-raglfen. tdnl yom is-subh ija sdf il-
hddir. balden vhvdu u-tulis yurkud la-^ond il-melik.
il-melik biddl wdhad kemdn. ija hnbber is-snbl. "*vllu taiyib
aitinl sem^a u-rvglfen. sekker il-kirhdna u-rdh. is-snbl katab
30
yd kefa kiffl waift in kdn ma bitkiffl
it-tes ydhud il-mdl wil-r>dah sugl keffl.
balden sdfu il-melik. ba^at wera sdhib il-kirhdna '«??/w hvb-
birnl min stvgel hel-tfddh. ''dl yd sidl yaiyis rdsak ana. "'vllu
ahkl dugeri an bitta* rdsak. hvbberu. ^nllu ^andl welwdfa^ir 35
hu stDgelhum. basat wera is-snbl ^nllu yd snbl ahktll wen ta^al-
lemt hes-san^a. Jnllu ana ibn melik taiallemtha bi-belddl wil-n-
dah abul heddk yah. 'nllu sahih. "'lollu naiam. ija il-melik
kdn biddu ytftul sdhib il-kirhdna u-ya^tl kill si lis-swbl. ^nllu is-
sDbl la1 yd sidl ana dkelt hubz u-milhfi betu aimil tna^ruf mail 40
u-hvllih taiyib bes ana bitrejjdk efaatnl la-beyl. baiatu il-melik
u-baiat maiu heddya u-sdhib il-kirhdna hulls kirmdl is-snbl.
minta^allem siklen min hel-'ussa il-^ahid b£n il-hubz wil-milh
ivin kdn il-icdhad gvnl ma hu laib iza taiallem ibnu san^a.
There was a king who had a single son, who saw a poor girl.
He said, " Oh my father, I wish this girl." His father said to
him, " No, I am the king ; I will not take a poor girl for you."
Then the boy became very sick. The physicians said to his
father, " It is better if you will marry him to this girl ; otherwise
your son will die. " Then the king went to the girl's father and
VoL xxiti.] Syrian Songs^ Proverbs, and Stories. 273
asked the girl of him. Her father said to him, " I will not give
her to you unless your son knows a trade." He replied, "My 5
son will be king, what does he want of a trade ?" " I will not
marry her to anyone who does not know a trade; but if you
wish to take her by the sword, I am your slave and under your
orders." The king said to him, "No, I will not take her by the
sword, but I will ask my son if he wishes to learn a trade." He
went and asked his son, who said, "Yes, I wish to learn the
working of crystals."
One day he said to his father, "Freight a ship for me, I wish 10
to travel to Constantinople." His father loaded a ship for him,
and as they were travelling, the ship was wrecked. Some were
drowned and some were saved. From the number, the boy was
saved on a bit of wood. He reached the land, but was very
hungry. He arrived at a work-shop, and stood near the door.
He said to the owner of the shop, "Will you take me at your
shop ? " He replied, " You do not see the nature of this delicate 15
work. How will you know how to do this work ? " He said,
" Take me as a servant. I will sweep the shop, but for my food."
One day the king had a goblet of very fine crystal. It was
broken. The king sent for the owner of the work-shop, and
said to him, " You must mend this goblet." He took it and was
very sad. He went to the shop, and was telling that the king
demanded of him tkat he should mend the goblet. There was 20
no one who knew how to do it. The boy said to him, " Oh my
master, give me a candle and two loaves (of bread) so that I
may dine, and close the shop on me. You will come in the
morning and find the goblet ready." He did this. The owner
of the shop came the next morning, and saw the goblet done
excellently. He took it and went to the king, who was very
much pleased. He said, "I wish another." The owner of the 25
shop came and informed the boy, who said, " Give me a candle
and two loaves." The morning of the following day the owner
of the shop came and saw the goblet ready. Then he took it,
and went running to the king. The king said to him, "I wish
still another." He returned and informed the boy, who said,
"Good; give me a candle and two loaves." He shut the shop 30
and departed. The boy wrote on the goblet,
"Oh plenty, be plentiful, and increase if there is not plenty;
the goat will take the money, and the goblet is the work of my
hand."
274 H. M. Huxley, [1902.
Later the king saw this. He sent for the owner of the work-
shop, and said to him, ' ' Tell me who did the work on these
goblets." He said, "Oh my lord, may your head be kept in
safety, I (did it)." The king said to him, "Speak the truth,
or I will cut off your head." He told him, saying, "I have a
poor boy who did the work on them." The king sent for the 35
boy and said to him, " Oh boy, tell me where you learned this
trade." He replied, "I am a king's son, and learned it in my
country, and the goblet my father presented to you." The king
said to him, " Is that true ?" He answered, " Yes." The king
wanted to kill the owner of the shop, and to give everything to
the boy. The boy said to him, "No, my lord, I ate bread and
salt in his house ; do me a favor and let him live ; but I beg of 40
you, send me to my father." The king sent him, and sent pres-
ents with him, and the owner of the shop was saved for the sake
of the boy. We learn two things from this story : the covenant
of the bread and salt, and that if one is rich, it is no shame for
his son to learn a trade.
115.
. Ss+>. > aux^ c
b Jo xlxXJt ptyajuj SjyoL^.! LJb'
. xJJs *i t\.cbj g*^* (J^ tXjy* Jt (J)y& •
Jb* . Xi U A^Lo yMj . £*x _ Jo b!
. JS^AJ U-f <Jy&? y& w O*AJ J *_§ > .
x>J xUoAi* ,^JOlA*w J«~4^ Jb' . ^\\& *J& (^.
^.AJaxxvO juc LJ! jv^J Jli' . J.+AJL) kXb ojf O.JL-AJ.J LJUf
•^i oo! »J !Jb? . ^fjsa (J^^? tC^'r^S r^0^"*-^' J^
10 ,5*^- t***^l V-1^5 V^9' ' oLAiaA^J! ^Y*^ b! *^J Jb' .
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 275
Jb . Uyij JU-c j& v_?^.XJ! .JJSAAJ Ovxxi _JJ
! v*0 *J Jb i* . UJLX>
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b JlU JCJ vaJLs b!
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bt aJ Jb . oytXj +"1 <f*^^ *J J^ • [>-|*^4W
aJ Jb . Jx&'^oo! oJbJU aJ Jb . ^^ioAJUJb
(J Jo L\XJ fcxi u^Uu^dJf ^^ ^A-i' ^J Mb* ..otX&d . aJLuu
Jb . *#Lajj |vXjc^?
30 . '^'N« S*A^ l^wXCx-" • (vXJUcib JoLJ! *u
mvrra Jccin fi tldt haramiyi ft frmndra. rdliu in-nds illl
kdnu lammdl yiskeru. 'dlu il-haramiyi li-ba^dhum il-leli
Mddna nrtth nisru? fynznit is-sultdn. herttn ir-rasid kdn mit-
hvffl u-foodfi 'urni. fezz "'lollhuni ana biddl rtth maikum bes
kdn mltfywffl u-ma lareftth. ''nllhum btafydtim maikum au
bihkl. 'dlu taiyib. se'elu wdhad stt kdrak. 'vllfium ana bairif 5
276 H. M. Huxley, [1902.
il-kldb sil bitf&l limma bitnebbih. 'dlu lit-tdnl enti sd kdrak.
\U bilt and sebaiin 'untdr u-ma bihab. 'dlu lit-tdlit enti M
btamiil. 'nllhum ana mail mwgnetis bisheb kill il-misdmir wil-
brdgl bidun saul. ''dlulu ent 8u btamiil. ''nllhiim ana bifruj
il-inindd\ 'dlii taiyib imSu hntta nruh. miSyu u-rdhu u-hinniW
rdyihin semaiu kldb mammal tinebbih. 'alttlu lilll byawif
bi-neblh il-kldb 8rt mammal yVtilu. 'nllhum sammdl yVtilu in
il-melik mama. 'vllu hertin ir-rasid iskut dahlak u-za^ol ketir
•u-fydf in yairif'dh u-'vllu il-melik byijl yisnC faazntu. basden
witslu li-ddr il-melik. sdrit il-kldb tinebbih ketir. baiden 'dlu 15
littl byairif bi-luget il-kldb sil lammdl yVrtlu. 'vllhum ana
"'ultllkum lammdl ytftilu il-melik mama, za^ol ketir il-melik
u-rMu ma 'ultillak ana ma bv'a (i'til il-melik mama stf, biddl
ijl ism? hvznfl. tvlaiu li-fo1. "'altilu li-sdhib il-mngnetls
enti isheb il-brdgi wil-misdmir. sahvbhum. 'aldlu HI byihmil
ketir ija dorak. 'vllhum herrtn ir-rasid ana bisbe'kum 20
li-mntrah il-flani hntta ma hadan yiVntna iala'd-derb. rdh
u-jdb il-bolts u-hinni dnhrm Itfwthum WDhvdhum lil-hnbs.
balden tdni ydm hertin ir-rasid rdh lil-mejlis. 'wllhumjibu
il-liaramiyi la-hon. ^nllu lil-auwel ent M kdrak. "'wllu ana bif-
hem il-kldb su bVtilu. ''nllu lit-tdnl sit btairif. "'nllu ana bis- 25
heb bil-mwgnetis. 'vllu lit-tdlit ent sil kdrak. 'vllu bihmid
hamli tfili. balden 'aMlu enti kdrak ferrdj id-d/Cdt sti ba^d
biddak dtfi aktar min hek. 'wllhum hel-mvrra sdmahtkum
u-nefdhum. 'wllhum iza siftkum bi-hel-belnd bVtilkum. stek-
teru bi-heru u-rdhu. 30
Once there were three robbers in a wine shop. The people
who were drinking there departed. The robbers said among
themselves, " At night we shall go and steal the treasure of the
sultan." Herun ir-Rasid was disguised, and sitting in a corner.
He rose and said to them, "I wish to go with you;" but he
was disguised, and they did not know him. He said to them,
"Take me with you or I shall tell (of the plot)." They said,
"Good." They asked one, "What is your business?" He 5
said to them, "I know what the dogs say when they bark."
They said to the second, " What is your business?" He said,
" I carry seventy kuntdr (about 17% tons), and am not wearied."
They said to the third, " And you, what do you do ?" He said
to them, "I have a magnet with which I extract all the nails
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 277
and screws without noise." They said to the king, " What do
you do ? " He said to them, " I help those in trouble." They
said, "Good. Start, (lit. walk) that we may be on the way 10
(lit. that we may~go)." They started and left (the wine shop),
and as they were going, they heard dogs barking.
They said to him who understood the barking of dogs,
" What are they saying ? " He said to them, " They are saying
that the king is with us." Herun ir-Rasid said to him, "Keep
still, I beg of you." The king was very angry, and feared
that they would know him, and he said to the man, " Will the
king come to steal his own treasure ? " Afterwards they
reached the palace of the king. The dogs began to bark very
much. Then they said to him who knew the language of the 15
dogs, "What are they saying?" He said to them, "I told
you that they are saying that the king is with us." The king
was very angry, and said to him, "Did I not tell you not to
say again that the king is with us ? Why should I come to
steal my own treasure ? "
They went up (on to the palace). They said to the owner
of the magnet, "You extract the screws and the nails." He
extracted them ; and they said to the man who could carry a
great deal, "Your turn has come." Herun ir-Rasid said to 20
them, " I shall precede you to such-and-such a place, so that no
one will catch us on the road." He departed, brought the
police, and caught the robbers as they were going out, and put
them in prison.
Then the next day Herun ir-Rasid went to the court. He
said to them, "Bring the robbers here." He said to the first,
" What is your business ? " He answered, " I understand what
the dogs say." He said to the second, "What do you know ? " 25
He replied, " I extract with the magnet." He said to the third,
"What is your business?" He replied, "I carry a heavy
load." Then they said to him, " Your business is the relief of
troubles. What do you want of a trouble greater than this
(of ours)?" He said to them, "This time I have pardoned
you," and he exiled them. He said to them, "If I see you
in this town, I shall kill you." They wished that his gifts
might increase, and departed. 30
278 H. M. Huxley, [1902.
116.
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-i /-?Y*« o& . 2u£^ _j ji^AJ -*& ' »*
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280 H. M. Huxley, [1902.
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Vol. xxiii.] Syrian Songs, Proverbs, ancl Stories. 281
« >— >* i?"^ cy»i»-e.
oUco *Xb . ^jUuwj _i
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_Jo xJ Jli' . Jo.r^ v& *J JU> . t>xUo ^-^.t . xjoLi' 5JUu
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JJLJ ^Ub^ xjU^ ^& &fh. . ^^^J' U^xs JU! jJLJJ ^^
282 H. M. Huxley, [1902.
JJLJ! Joo! S, \j& Lo Juuo jjj
xJ &xioftJt dL*X> (J.J JJIJ . aJLfrL
. - -
. Lg-Xxxi*. viU^ ^^ Lg.xxX^ -xj
. lean f i sultdn sandu arbaiin svbi. sdfu kill ulad il-toizvr
tejauwezu u-kill ulad il-akabir fl sDhvr saibdn. baicttn il-Jcebir
'dl lafyutu ta^u nahna hvtta nahred les abrtna ma bljauwizna.
fwlltf nahna mnilbis killna ahmar u-mnu^udfi uwbdna. limma
byijl abttna byisdna les za^lanin. mirfillu kill ulad il-akdbir
tejauwezu u-nahna ulad is-sultdn ma bitjauicizna. ija abuhum 5
min lasiyi. se'el fen il-uldd. il-^abid 'alulu hinni l&bsin
ahmar laldmit il-gudnb. fat la-^ond il-kebir. ">rollu mdlak
y'ibnl guclban. "'vllu ana sdr ^omrl hnmsin sini u-ma jau-
weztnl. ''nllu tikram y'ibnl bes hon ma fi bin at mMk sola rndd-
kum. il-kill ''dlu nahna ma biddna bindt mluk biddna arbarfn 10
bint min fiord imm wab. 'dl mlih. jdbu arba^in bvgl hvm-
meMhum min hnfif il-hnmel u-gdll it-temen. sdru yimsu yimsu
hntta wuslu la-hadd muydra. sdr il-lel. ndmu homk. tdnl
yom ''dmu hvtta yiruhu *ala 's-sed. hnllu iz-zgir hvtta yawnil
il-dkl. biddu yisanol ndr. ma kdn landu sahhaila. rah sdr 15
yimsl hotta wusil la-hadd tDswlni land il-mugarib. tulfa *aleha
u-nizil. sdf sillum. tulh *ala is-sillum sdf labd hdmil sef
u-tdlh yVtul bindt is-sultdn. ''ntelu. balden sdf it-tdni. "*vtelu
la-hadd il-iasrin. balden fat la-juica. sdf bint melik nay imi
fl tnht mitl il-^vrnvr. balden fat luda it-tdnyi la-hadd tisai 20
u-tlatin. fi kill uda kdn fi bint, fi udit il-arba^in fettes ma
sdf hadan. ''dl ahutl li^etUhum *ardyis bes ana la\ sdr yifet-
tis fi'l-uda. sdf srir fVs-srff. nezzelu sdf svbiyi helwi aktar
min il-kill u-sa^rha mugntt'i wijha. fertfu u-tarakha u-rdh.
ija abuhum sdf il-iabid me'tulin u-mormlyin. se'el il-hidem 25
min Darnel hel-ma^ruf mail hntta aitih illl blrid. kdn is-snbl
rah la-wnd ahutu u-ma hnbberhum. il-melik bamt mnddi
yinddl u-bidu mandil. auwel yom u-tdnl yom u-tdlit yom sdfu
ibn is-sultdn. "'nllu a^tinl il-mandil. zatdh yah. rdh la-^ond
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 283
il-melik u-hvbberu. 'mlu Su bitrid aitik. 'mlu ma brid si bes 30
nahn uldd sultdn il-fldnl u-nahn arbaiin wdhad min fnrd imm
wdb. biddna arbaiin larus min fnrd imm wdb. 'nllu e tik-
ramu. baiat wera ahutu. iju u-sdfu lardyishum. limma
sdfu iz-zgiri azraf min il-kill nhasadu u-sdru biddhum yVtidu
ahuhum. rdhu la-iond is-sultdn u-dMlu bihais in iz-zgiri 35
azraf min il-kill lazim tnflub mnJwrha gcill. ''nllhum stt butlub.
'aMlufi land il-gul Ivhdfkwaiyis ketir min harir u-kebir ketir
wiza leffetu blsir zgir. rah 'wllu ana ma baitjik bintl lintta tjibll
Ivhdf il-gttl. ^nllu hasan taiyib. rdh lemm brdgit ketir u-tmii
lala svth il-grfll. fehtu u-rnmM il-brdgit ^ala ''l-gM wil-gtill. 40
balden il-gttl 'dl lil-yttli hvttl il-lnhdf borra lintta yitiru
il-brdgit. balden hvttitu bwrra. ija hasan whwdu. fi ben be"t
il-gtil wid-derb hajar meshflr. il-gul sdf hasan dhid il-
Ivhdf. baiden il-gul sdr yVillu dahlak yd hasan vlla yihvl-
lik yd hasan ittlub mitl ma bitrid baitik. ma redd hasan. 45
vhnd il-lnhdf u-rdh la-idnd is-sultdn. 'wllii hnlln' biddl '/-
larus. ''nllu tikram. iju ahiitu "'dlulu baid landu hsdn
mdfi mitlu. ija is-sultdn ''nllu baid biddl hsdn il-gul. 'wllu
taiyib hes-si ma hu minnak bes min ahutl. rdh li-bet
il-gul. tehvbba taht bntn il-hsdn. kdn il-hsdn marbut 50
bi-sebai rezzdt. "*vbai auwel rezzi. snhel il-hsdn. 'wttha il-giil
lil-guli 'uml sufl min lammdl yisni1 il-hsdn. ''dlitlu min byis-
terjl yisru"1 il-hsdn. baiden hasan 'wbai it-tdnyi. snhel il-hsdn
kemdn aktar min il-auwel. ''dm il-gul hntta yisuf min lammdl
yisriC il-hsdn. fettes In1 a hasan taht bvtn il-hsdn. ''nllu hd 55
laWt. nhndu u-rnbbntu u-rdh Jwtta yaizim kill il-glldn.
'vllha li-martu soj'tnni ketir. baiddn sdrit taijun. 'mlha hasan
fikkill idl hntta oijun mntrnhik. fekkitlu idu. baiden ''nllha
ma finl oyun bid wdhdifikkill it-tdnyi boyun ahsan. fekkitlu
id it-tdnyi. fekk ijreh 'wtelha u-tnbahha u-hvtt is-sufra. vhvdb®
il-hsdn u-rdh. ^cusil la-iond is-sultdn. ^Tollu yd sultdn iz-zemdn
iza kdn baid btutlub si bftlak u-bi'tul ahutl. 'wllu la'' hud
larustak. hwmmalu killhum rdhu u-hinni rdyihin 'dlulhum il-
mkdriyi la timmt'u min het-tvr? '. gaiyirha les honik kill dhel 65
il-belvd meshurin sdru hajdr sud. baiden ahutu 'dlu bes merri'u
hasan min honik u-martu btiVa mama. il-mkdriyi lamelu
gvlat mwrrtfuhum min il-medini il-meshura. sdf hum il-yahudl
illl byishar istahla is-sitt hisn. saherhum killhum min laddha.
vhvdha larus ilu. baiden ma larefit jozha taiyib u-la huici
284 H. M. Huxley, [1902.
laref inn ha M taiyibi. baidgn kdnjozha ft bistdn. tvlla^ sdf 70
sitt him fVS-sibbdk. baiat ma* il-iabid 'nllha ana taiyib bes
isell il-yahudl fen ruhu hntta tib'l titsettl entl wlydhafVn-nnhdr.
min lasiyi ija il-yahrtdl sdrit tfillu dahlak 'illl wen ruhak hvtta
itsella ana iclydha fl^n-nnhdr. 'wttha fi sukret il-bdb. hvttit 75
teSkil lald'l-bdb u-iamelit innha mammal tdhkl maiha. ija lasiyi
il-yahrtdl sdf ha msekkili il-bdb. 'nllha M entl mejnrtni. "'alitlu
dahlak wen rdhak. 'nllhafVl-mikinsi. sdrit tidhak saleh hvtta
yihvmmm innha bithebbu. tdlit yom 'dlitlti dahlak 'illl we"n
rilhak. 'vllha rrthl bi-^olbi mahttiti bijvr yvzdli sarja juwdt 80
*utni. "* alitlu kif biddl, avnil hvtta jibha. 'nllha bi-tldt sairdt
min dtfni. vhvdit it-tldt sairdt u-tdnl yom satyithum li-jozha.
hvrrf amcel saira ija mdrid 'nllu M bitrid. ^nllu biddak tafytidril
li-mvtmh il-flarii. whndu. sdf gnzdli sarja. 'auwesha u-sdl 85
rijelha sdf fiha idlbi. fetah il-^olbi sdf fiha 'utni. il-yahtidl
''nllha li-sitt hisn ah ana rdh emtit. hasan Tinrr? sa^ra tdnyi ija
mdrid. ''nllu sti bitrid. 'vllu biddl triddnl lil-belnd illl fiha
il-yah'ddl. hnttu lala ketdfu u-tdr li-belvd il-yahttdl. sal il-
'utni u-sdr yfillu lil-yahudl suf nihak mail, fikk is-sihvr ^an 90
ahtttl au rtihak mail, whnd mai u-ressha. rijaiu killhum zilm
mitl ma kdmt u-kill dhel il-belnd il-meshiira il-haddddin in-
nejjarm u-kill wdhadfi svnditu. baiden misik il-utni nettefha
u-rdhu killhnm la-idnd abuhitm. hasan dhka "'isstn labuh.
abuh hnttu landu wahutu sekkenhumfi ger belml. 95
hddi hakdyetl haketha u-fi labbak hnbetha.
There was a sultan who had forty boys. They saw all the
sons of the vizirs and the sons of the nobles married in the
month of Sa?bdn. Then the eldest son said to his brothers,
"Come, let us isolate ourselves, because our father has not
married us. Now we shall all dress in red and shall sit in
our rooms. When our father comes and asks us why we are
angry, we shall say to him, ' All the sons of the nobles have
been married; and you will not marry us, who are the sons of 5
the sultan. ": In the evening their father came. He asked,
"Where are the boys?" The slaves said to him, "They are
dressed in red as a sign of anger." He went to the eldest and
said to him, "What is the matter with you, oh my son, that
you are angry?" He replied, "I am now fifty years old, and
you have not married me." He said to him, " Willingly (would
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 285
I marry you), oh my son, but here there are no kings' daughters
fit for you." All of them said, " We do not wish kings' daugh- 10
ters; we wish forty girls born of the same mother and father."
He said, "Good."
They brought forty mules and loaded them with light burdens,
but of great value. They set out, and kept on until they
reached a cave. Night came. They slept there. The next
day they rose to go on a hunt. They left the youngest one to
make the food. He wished to kindle a fire. Having no matches, 15
he began to walk, until at sunset he arrived at a wall. He
climbed up on it, and then descended. He saw a ladder.
He mounted the ladder, and saw a slave carrying a sword,
going up to kill the daughters of the sultan. He killed
him. Then he saw a second. He killed him, (and continued
killing others) to (the number of) twenty. Then he entered
the interior. He saw a king's daughter like the moon, sleeping
in a bed. Then he entered a second room, and (continued) 20
until (he had entered) thirty-nine. In every room there was a
maiden. In the room of the fortieth, he searched, but did not
see anyone. He said, "I have found brides for my brothers,
but none for myself." He began to search in the room. He
saw a cradle in the ceiling. He lowered it, and saw a girl the
most beautiful of all, with her hair covering her face. He
parted it, and then left her and went away.
The father of the maidens came and saw the slaves all
lying dead. He asked the servants, "Who did this favor for 25
me, that I may give him whatever he wishes ? " The boy had
gone to his brothers, and had not told them anything. The
king sent a herald to make a proclamation ; and in his hand he
had a veil. He went the first day and the second day, and the
third day the son of the sultan saw him. He said to him,
" Give me the veil." He gave it to him. The son of the sul-
tan went to the king and told him (what he had done). The
king said to him, " What do you wish that I should give you?" 30
He replied, "I do not wish anything; but we are the sons of
the Sultan So-and-so, and we are forty, born of the same
mother and father. We want forty brides boi-n of the same
mother and father." He answered, "Welcome." The boy
sent for his brothers. They came, and saw their brides. When
they saw that the youngest was the most beautiful of all, they
were envious and wished to kill their brother.
286 H. M. Huxley, [1902.
They went to the sultan and said to him, "Because the 35
youngest maiden is the most beautiful of all, you should ask a
rich dowry for her." He said to them, "What shall I ask?"
They said to him, "The ogre has a bed-cover, which is very
fine, made of silk, and very large, and if you fold it, it will
become small." The sultan went and said to the boy, "I will
not give you my daughter until you bring me the ogre's bed-
cover." Hasan said to him, "Good."
He went and gathered many fleas, and ascended to the roof
of the ogre's house. He made a hole in it, and threw the 40
fleas on the ogre and the ogress. Then the ogre said to the
ogress, "Put the bed-cover outside, so that the fleas may fly
away." Then she put it outside. Hasan came and took it.
Between the ogre's house and the road, there was an enchanted
rock. The ogre saw Hasan taking the bed-cover. Then the
ogre said to him, "I beg you, oh Hasan, God keep you, oh
Hasan, ask what you wish and I will give it to you." Hasan 45
did not answer. He took the bed-cover and went to the
sultan. He said to him, "Now I wish the bride." He replied,
" Welcome."
Hasan's brothers came and said to the sultan, "The ogre
still has a horse which has no equal." The sultan came and
said to Hasan, "I wish also the ogre's horse." He replied,
" Good. This affair is not your doing, but the doing of my
brothers." He went to the ogre's house. He hid under the
belly of the horse. The horse was fastened by seven staples. 50
He drew out the first staple. The horse neighed. The ogre
said to the ogress, "Get up, see who is stealing the horse."
She said to him, " Who will dare to steal the horse?" Then
Hasan pulled out the second staple. The horse neighed a second
time, louder than the first. The ogre got up to see who was
stealing the horse. He searched and found Hasan under the 55
horse's belly. He said to him, "Ah, you have been caught."
He took him, tied him, and went to summon all the ogres.
He said to his wife, "Knead a great deal of dough." Then
she began to knead the dough. Hasan said to her, "Free my
hand, so that I may knead in your place." She freed his hand.
Then he said to her, "I cannot knead with one hand; free the
other for me, and I shall knead better." She freed for him his
other hand. He freed his feet and killed her, cooked her, 60
Vol. xxiii.] Syrian Songs, Proverbs, and Stories. 287
and spi-ead the table. He took the horse and departed. He
came to the sultan and said to him, " Oh Sultan of the Age, if
you again ask anything, I shall kill you, and shall kill my bro-
thers." He replied, " No, take your bride."
All of them loaded (the mules) and departed; as they were
going, the muleteers said to them, "Do not pass by this road;
change it, because over there all the people of the town are 65
enchanted, and became black stones." Then his brothers said,
"Make Hasan pass by that road, and let his wife remain with
us." The muleteers made a mistake, and caused them to pass
by the enchanted city.
The Jew who performed the enchantment saw them, and fell
in love with Princess Hisn. He enchanted all of them except
her, whom he took as his bride. She did not know that her
husband was alive and he did not know that she was alive. 70
Afterward, her husband was in the garden. He looked and
saw Princess Hisn in the window. He sent (a message) by the
slaves, and said to her, "I am alive; but ask the Jew where
is his soul, that you and it may be company for each other dur-
ing the day."
In the evening the Jew came. She said to him, " I beg of
you, tell me where your soul is, so that I and it may be com-
pany for each other during the day." He said to her, "In
the wooden lock of the door." She put a bunch of flowers on 75
the door, and began to act as though she were talking with it.
The Jew came in the evening, and saw the door decorated. He
said to her, "What! Are you crazy?" She said to him, "I
beg of you, where is your soul?" He said to her, "In the
broom." She began to smile (lit. laugh) at him, so that he
would think that she loved him. The third day she said to him,
"I beg of you, tell me where your soul is." He said to her,
" My soul is inside of some cotton in a little box in the foot of 80
a lame gazelle. " She said to him, ' ' What shall I do to get it ? "
He replied, ' ' By means of three hairs from my beard. " She
took the three hairs, and the next day gave them to her hus-
band. He burned the first hair. A giant appeared, who said
to him, "What do you wish?" He said to him, "You must
take me to such-and-such a place." He took him. He saw a
lame gazelle. He shot her, and removed her foot, and saw in it 85
a little box. He opened the little box and saw in it some
cotton.
288 Huxley, /Syrian Songs, Proverbs and Stories. [1902.
The Jew said to his wife, " Ah, I am going to die." Hasan
burned the second hair. A giant appeared. He said to Hasan,
" What do you wish ? " He said to him, " I wish you to take
me back to the town in which the Jew is." He put him on his
shoulders and flew to the town of the Jew. Hasan took out
the cotton, and said to the Jew, "See, I have your soul. 90
Remove the enchantment from my brothers, or your soul (will
remain) with me." The Jew took water and sprinkled it. All
of them returned (to the forms of) men, as they were ; and all
the people of the enchanted town : the blacksmiths and the car-
penters, and everyone (returned) to his trade. Then Hasan
took the cotton and pulled it to pieces; and all the brothers
departed to their father. Hasan told his story to his father.
His father kept Hasan with him, and made his brothers live
in another town. 95
This is my tale, I have told it ;
And you in your breast did enfold it.
The Modern Pronunciation of Coptic in the Mass. — By J.
DYNELEY PRINCE, Ph.D., Professor in Columbia Univer-
sity, New York City.
THE name Copt (ryTTTlOC = AiyvTrrios, Arabic Qibt, pi. Aqbdt,
vulgar Qfibdt) is restricted at the present day to the Eutychian
or Monophysite sect which for centuries has formed the national
Christian Church of Egypt. This population, which numbers
approximately five hundred thousand, represents the most direct
descendants of the ancient Egyptians, because for religious rea-
sons the Copts have practically abstained from intermarriage
with all alien elements. There is no ground whatever for the
belief that the ancestors of these people were foreign immigrants
who embraced Christianity after the Mohammedan conquest of
Egypt in 640 A. D. At present the Copts are found in the
greatest numbers in the towns of Negadeh, Luxor, Esneh, Den-
dera, Girgeh, Tanta, Assiut and Akhmim, where they are nearly
all engaged in commerce of every description. In fact, they may
be said to resemble in this respect the Armenians of Turkey and
the Jewish communities of other lands.
The Coptic language has been dead as a spoken idiom since
the end of the seventeenth century A. D. About 1680 A. D.
the Dutch traveller Van Sleb mentioned as an extraordinary
fact that he had met an aged man who was still able to speak
Coptic. The language must have perished as a vernacular, no
doubt dying out very gradually, between the fifteenth and the
seventeenth Christian centimes, because the Arabic historian
Maqrizi remarked in the fifteenth century that the Coptic women
and children of Upper Egypt in his time spoke Coptic almost
exclusively, although they also knew Greek perfectly. There
can be no doubt, however, that Coptic had begun to take a
secondary place even before the time of Maqrizi, for, as early
as 1393, Coptic manuscripts had marginal notes in Arabic, which
seems to show that the latter language, even at that period, was
recognized as the dominant idiom and had come into very gen-
eral use.
Although the chief ancient dialects of Coptic were five in
number, we have to reckon in the present treatise only with
290 J. D. Prince, [1902.
two, viz. the Sahidic and the Boheiric. The Upper Egyptian
linguistic variations all succumbed before the powerful influence
of the Sahidic idiom, which was at first spoken near Thebes and
eventually was used as a vernacular from Miuyeh to the Nubian
border. In the same way the Boheiric, which was originally the
language of the Western Delta, i. e. of Alexandria and its envi-
rons, soon became the tongue of all Lower Egypt. This dialect
eventually displaced even its powerful rival, the Sahidic, and it
remains to-day, all over Egypt, the idiom of the official church
service-books, gospels, etc. The student of modern Coptic pro-
nunciation, therefore, has to deal with Boheiric, but often only
orthographically, for, as will be shown in the following article,
the local peculiarities of utterance have by no means died out.
In this connection should be mentioned the truly excellent
work of my friend, Mr. Claudius Labib, professor in the Ortho-
dox Patriarchal School in Cairo, who is an enthusiast in Coptic
studies. He has actually succeeded in teaching a considerable
number of young people of both sexes to use the Boheiric Coptic
as a school vernacular, i. e., to understand lectures delivered in
it by himself and others, especially Wahby Bey, the head-master
of the school ; and has enabled his pupils to converse with ease
in Coptic on all ordinary subjects. Labib has accomplished this
very largely by the establishment of a Coptic press, whence he
has issued a number of text-books, the most important of which
are his Coptic-Arabic dictionary1 (the third volume is now in
preparation), and a series of primers to teach the Arabic-speak-
ing student to express himself in Coptic. Besides these, he is
at present engaged in issuing a Coptic edition of the gospels as
they are read in the churches. Since the great majority of
modern Coptic priests are in no sense scholars and do not even
make a pretence of mastering their religious language gram-
matically, but are content to read the mass and gospels cere-
monially in a parrot-like fashion assisted by a parallel Arabic
translation, the importance of Labib's efforts at education in this
direction can hardly be overestimated. He cannot of course
succeed, as he fondly hopes to do, in reviving a language which
has been dead for centuries, any more than the enthusiastic
Cornishmen who have just founded a society in England for the
1 Dictionnaire Copte-Arabe par C. H. Labib ; two vols. Coptic-Arabic,
Cairo, 1216, Year of the Martyrs.
Vol. xxiii.] Modern Pronunciation of Coptic in the Mass. 291
revival of their ancient national tongue can ever have success.
Labib's work, however, can, and no doubt will, stimulate among
his somewhat lethargic co-religionists, priests and laymen, a
desire to obtain, a real knowledge of the literature of their
ancient tongue. The present Orthodox Patriarch, Cyril the
Fifth, himself an excellent Coptic scholar and a most enlightened
man, is doing all in his power to further the study of Coptic in
every school in Egypt under the aegis of his church.
Hitherto it has been customary to regard the modern pronun-
ciation of Coptic in the church services as being merely a slovenly
corruption of the original utterances of the language, and con-
sequently as being of little or no importance from a phonetic
point of view. No idea could be more erroneous. In spite of
the ignorance of the priesthood, they have for ceremonial reasons
been at great pains to hand down the traditionally correct pro-
nunciation of their religious language. Indeed, so different to
the intonation of Arabic is the tone of the Coptic as uttered by
the priests of to-day that no one can reasonably assert that
Arabic has had any influence on the pronunciation of the church
language. In short, we still have in the conventional utterances
of the mass what seems to be a genuine echo of how the ancient
language must have sounded both in Upper and in Lower Egypt ;
and this, too, in spite of the fact that the idiom of the church is
orthographically Boheiric. There can be no doubt that in Upper
Egypt the Boheiric is still uttered as if it were Sahidic, i. e. in
accordance with the original Sahidic vocalization.
The following table of the various pronunciations of the names
of the letters of the alphabet1 will serve partially to illustrate
this undoubted fact.
Cairo. 2
Assiut.
Abydos.
Luxor.
Assudn.
A
Alfa
Alfa
llfa
llfa
llfa
B
Wida
Wida
Wi'tta
Wida
Vi'da
r
Gamma
Gamma
Gamma
Gemma
Gamma
1 For a similar table of the pronunciations of the character-names in
Upper Egypt only, see de Rochemonteix, La Prononciation du Copte
dans la Haute figypte, Memoires de la Societe Hnguistique de Paris, vii.
pp. 245-276.
2 The Cairo pronunciations here given were taken orally from Labib.
I could find no equivalents for many of the pronunciations given in
Steindorff' s Koptisdie Grammatik.
292
J. D. Prince,
[1902.
&
Delta
Deltii
DAldii
Dalda
E
Ei
Eiye
Eiye
Eiye
Eiye
E
SA
S6
So
So
S6
Jj
Zita
Sita
Dadi
Zidi
zada
H
Ita
Hida
Hadi
Hada
Hada
e
Thita
Tida
Tatti
T6tta
Titta
i
Iota
I6da
K
Kappa
Kappa
Kabba
Kabba
Kabba
A
Lola
LaAla
LaAla
Lola
M
Mi
Mi
Mei
Mi
Mi
N
Ni
Ni
Nei
Ni
Ni
£
iksi
(Labib gives Aksi for all Upper
Egypt)
0
o
Ott
17
Pi (bi)
Vi
P
RA
Ron
Bdtt
C
Sima
Sima
Sammi
Semma
Samma
T
Tav
Da'u
Y
Ipsilon
He
$
VI
Fii
Fii
Fii
Fii
X
Ki
Ki
Kei
Ki
Ki
\|/
Epsi
Apsi
Apsi
Apsi
Apsi
0)
j 6 (like
( Eng. aw)
For Upper
Egypt au
and o
6
<y
Sii
For Upper
Egypt sei
and sai
sai
q
Fai
Fai
Fai
Fai
Fai
v>
Hiii
He
He
He
Hei
£
Hori
H6ri
X
Ganga
Gandye
Dyandyi
Dyendya
Dyandya
*
j Egtyima
( or Egsima
Sima
Sima
(Hima)
Sima
t
Di (Didi)
Di
Dii
Di
Di
Vol. xxiii.] Modern Pronunciation of Coptic in the Mass. 293
As will be seen from the above comparison, some latitude
exists within the limits of the Sahidic district; a latitude which
probably must not be set down to individual carelessness, but
may perhaps be regarded as a relic of early dialectic variation,
due, possibly, to incomplete assimilation to Sahidic of the primi-
tive local idioms, or to differentiation of the Sahidic itself.
Labib informs me that certain similar variations are noticeable
in the Delta. The modern pronunciation peculiar to the Fayyum
Oasis also differs from the Cairo style. Indeed, one has only to
examine the speech of the Moslem fellahin within the borders of
Upper Egypt alone, to understand that linguistic variation is a
characteristic of the Nile life. Nor is the explanation of this
phenomenon far to seek. The villages of the Nile have Jbeen
until quite recently absolutely separated one from the other; the
only means of communication having been the river-highway,
chiefly used by the professional boatmen. The average fellah
was, and, to a great extent, still is, chained to the soil, enjoying
little or no intercourse with his brethren of even the nearest
settlements. What more natural state of affairs then than the
dialectic differentiation which exists very noticeably to-day in the
Nile-land ? The local conditions, which after all have changed
very slightly in the course of centuries, were bound to produce
the greatest variation, first in the early language, and subse-
quently in the idiom of the Arabian conquerors, which slowly
but surely supplanted the native speech, but which, no doubt,
at once took on just such differentiations as had characterised
the earlier Coptic.
The following examples of differences in the modern pronun-
ciation of the Boheiric Church-Coptic were collected by me at
Cairo, the present centre of the Delta vocalization, and at
Assuan, the southernmost town of the Sa'id (Sahid), or Upper
Egypt, respectively. I have thought it best to analyze speci-
mens of current texts, rather than to present comparisons of
isolated words. The Assuan text was cantillated by a priest
into a phonograph.
Gospel of St. John, chapter first:
294 J. D. Prince, [1902.
Text.1 t>EN TApXH NE TTCAXl TIE OyO£ TTICAXI NAqXH
Cairo.9 H6n etarchi ne epsazi pe uoh pisazi nafki
Assudn. Han diarchi man bisagi ba waih bisagi nafki
bATEN <J)rj- oyo£ NE DyNcy^- nE mcAxi. <))AI
htlten Evndudi u6h ne tTnottdi pe pisazi. Vdi
hiitan Evn6udi 6"ah na 6"naidi ba bisagi. Vai
ENAqXH ICXEN &\ t>ATAN fy^ g(OB NIBEN
enafki iszen hi baten Evnoildi hov niven avsopi
enafka isgen ha hatan Evn6udi hov niwan Ms(3bi
EBoAgiTorq oyog AT^woyq HUE ^At a)0)m EsoA
evolhitotf lloh atcentf empe eh'li sopi evol hen
awolhitotf 6uah atsanayaf emba ah'li sobl awol hen
^)HETAq o)O)m. ME no)Nb nE ETE wt>HTq oyog no)Nh
vietaf sopi. Ne eponh pe ete enhitf t\6h eponh
viatauf sobi. Na uonh beda ba nihadaf 6"ah ende
NE <j)oyo)iNi NNipo)Mi nE. Oyog moycoiNi AqEpoycDiNt
ne evuo'ini enniromi pe. Uoh piuo'ini aferuomi
onhi vitiwa'ni enniromi ba. 6"ah bauwa/ni (wan) afuoini
t»EN mxAKi oyos MHE mxAKi (^TAgoq.
hen pikaki uoh empe pikaki estahof.
hen bikaki 6uah emba pikaki stauhof.
1 Standard text of the Coptic Gospels published by Labib and recog-
nized by the Patriarch. .
2 The following points should be observed in pronouncing the Coptic
transliterations herein given : a = Eng. a in ' hat ' ; d — Eng. a in ' father ' ;
& = Eng. e in ' met'; e — German e in geh; I = Eng. i in ' pin'; i •= Eng.
i in ' machine '; 6 = Germ, o in ' voll '; 6 = Eng. o in ' bone '; 6 = Eng. aw
in ' awful'; ti = Eng. oo in ' fool.' Of the consonants, 6 = ch in ' church ';
ch = German ch in ich ; d = th in ' this ' ; g = always g in ' go ' ; g = Arabic
p ; h = h in ' have'; h = Arabic medial — - ; h = German ch in ach (to be
c
distinguished from ch, the sound in ich ; $ = Eng. sh ; t = Arabic Jfi ; th
is always hard, as in 'thin'; 2 = French j. All other consonants are
pronounced practically as in English. L has the light sound, never the
thick palatal sound of Polish barred t- R is a gentle trill, rather than
the rough Italian trill. Final r in Arabic is almost rs, e. g. kebir* ' big/
Vol. xxiii.J Modern Pronunciation of Coptic in the Mass. 295
Extract from Steindorff's Koptische Grammatik, p. 1* :
Text. Ayxooc ETBE AHA Zo>p XE MTTEqxi-<M)A
Cairo. Avgos etve Apa Hor ze mpefzl egcol
Assudn. Augos atwa Aba Hor ge mbiifgi §61
ENE£ oy^E MTTEqcwpK oy^E MTTEqcA^oy oy^E
ent'h tide mpefork tide mpefsahu Me
aniih uda mbafork uda mbafsahti ada
XO)plC ANAPKH.
mpefsaze horis anangki.
mbafsage horis anagki.
From a careful examination of the above specimens of modern
Coptic pronunciation, and from the study of further data sup-
plied by Labib and other Coptic experts, the following phonetic
laws seem patent.
A. The Vowels.
The vowels play a most important role in Coptic phonetics, as
they must have done also in the ancient Egyptian. In fact, there
can be little doubt that their original pronunciation in Coptic has
had an important effect on the modern Egyptian Arabic ver-
nacular, which differs so considerably from the Arabic idioms
of other lands. It has been pointed out by Pratorius, among
others, that the system of additional vowels which prevails to-day
in the Egyptian Arabic is the result of Coptic influence. There
is, indeed, every evidence to show that this is the case, although
Pratorius1 does not state the probable reason for it. It is not
because Coptic ever had such a system of purely phonetic inter-
calary vocalization, as one might gather from his statements, but
because the Coptic idiom was extremely rich in vowels,2 particu-
larly in final vowels, which gave the tendency to the subsequent
1 ZDMG. Iv. p. 146. For the intercalary vowels in Egyptian Arabic,
cf. Spitta, Grammatik des Vulgar arabischen, p. 21 ; Vollers, Grammar
of Modern Arabic, § 20.
2 Some Arabic dialects, for example the Moroccan, are vowel-poor, but
others, again, have intermediate vowels, like the Egyptian. There can
be no doubt, however, that intercalary vowels are more prominent in
Egyptian than in any other Arabic idiom.
VOL. XXIII. 20
296 J. D. Prince, [1902.
Arabic-speaking Egyptians to insei't, without reference to gram-
mar, a helping, or furtive, vowel in their present vernacular,
whenever a combination of too many consonants should occur.
This peciiliarity is seen in such Arabic phrases as the following:
bess' II ' it is enough for me ' ; fyarg* niswdn ' ladies' shawls ' ;
suyV min ctt ' whose work is this ? ', etc.
1. Long and short A, are represented in both Boheiric and
Sahidic by d and «, respectively ; thus CAXl = B. sdzi, S. sd</i
'word'; ApXH = B. and S. arc/it (Greek) 'beginning.' The
diphthong Ay — av in B. (cf . Mod. Gk. av — of) and dti in S. ;
e. g. Aya)0)TTl = B. avSopt, S. dtisobi 'they have been.' It
should be noted, moreover, that AA was used according to
Stern1 to represent Arabic c in the words AAAANCApOT
cyjxjJLxJ! ' a sort of gum '; AAnoyCAAT = tXjLflLjf 'sublimate.'
The p is rapidly disappearing in the present Egyptian Arabic,
especially in Upper Egypt, and it may be expected that in the
course of a century it will have vanished altogether. In Stern's
document A appears frequently as the equivalent of the Arabic
vowel e in the article, i. e. AA = Ji el.
2. B, which = Boheiric e, appears generally in Sahidic as a;
thus, bEN = B. {ien, S. han ; ETBE = etve, S. citwa, etc. It
should be observed that N appears in B. as en, but in S. as ni ;
cf. Nt>HTq = B. enhltf, S. mhadaf 'in it.' When, however,
it is followed by a second n, this is not the case; e. g. NNlpGDMl
= B. and S. enmromt. In the same way M = em in both pro-
nunciations, MITE = B. empe, S. embii. It is curious to note
that EpT(JDB, the measure of quantity, has become iirdeb in the
Arabic vernacular of Egypt. The combination TIE ETE = B.
pe ete becomes by elision bedci in Sahidic. In B. the diphthong
Ey is invariably pronounced ev, following the analogy of the
1 Stern, Ztschr. d. dgyptischen Sprache, xxiii. (1885, pp. 104-120), has
published a highly interesting fragment of a Coptic treatise on alchemy,
in which many Arabic terms denoting metals and chemicals are trans-
literated in Coptic characters, showing the pronunciation of Arabic in
Upper Egypt at quite an early date (not fixed). It is, however, accord-
ing to Stern, the oldest exact transcription of Semitic sounds.
Vol. xxiii.] Modern Pronunciation of Coptic in the Mass. 297
Nee-Hellenic, whereas it still "retains in S. its probable original
force e$, pronounced as a true diphthong. A relic of this iisage
is still seen in the Egyptian Arabic word io»^i sune ' a barn,
store-house ', from which we find the denominative stem sauwln
'to store up.' According to Stern, op. cit., the e-vowel appears
for Arabic Alif in the word XENOyN 'brazier' = (jy& '•
This of course represents the flat pronunciation of the Alif, «, so
common in modern Syria and Egypt.
3. The vowel H differs strangely in Northern and Southern
Egypt. The Upper Egyptian vocalization gives it the value d
in all native words ; thus, N ACjXH = B. nafM, S. nafkd ' it
was'; N^HTq — B. enhitf, S. mhadafin it', etc., but retains
the lvalue in the Greek ANAPKH = S. anag'ki (B. anangki).
The diphthong Hy is pronounced iv in Lower Egypt and d$,
like Ay, in Upper Egypt. The vowel H is found in Stern, op.
cit., representing the Arabic i- vowel; cf. ACCFpNHg = ^.AJSJ-M
'arsenic.' The modern Egyptian Arabic word merlsi 'south-
wind ' shows the common Boheiric pronunciation.
4. The vowel I is usually pronounced in both sections as t and
i. I find only the variation TTlOyCDlNl = B. pittomi, S. Mttwalm,
which difference is probably due more to the vagary of the
Assuan cantillator than to actual vocalic differentiation.
5. The vowel O, long and short, appears in three forms, viz.
as 6 (= Eng. #w), o, and <5, in both dialects; cf. (^T'^B.
Evr,6"dl, S. Vnottdi 'God'; tt)0)m = B. topi, S. sobi 'to be';
EBoA := B. evbl) S. dwol, 'out of.' It is curious that Coptic
O)ONT appears in modern Egyptian Arabic as sant 'acacia.'
The diphthong Oy is pronounced in Lower Egypt u (as OyOg
= ft 6li 'and') except in a few words, as Evnoudi^ S. Evn6udi
' God', but generally in S. 6", as 6" ah 'and.' Short 6 also seems
to appear in S. as d in 6uah ' and ', but this may be a freak due
to cantillation. The Sahidic pronunciation waih for this word
undoubtedly arises from musical causes. It is interesting to
observe that MONH ' harbour ' has become Minye (place-name)
Abbreviation for
298 J. D. Prince, [1902.
in Arabic, exhibiting practically an umlaut. The word
'greatness, size,' has become nft$ in Egyptian Arabic; cf. kebir
ze &n-nu8 'big as a monster.' This is a common expression.
The word means to the modern Egyptian some sort of a great
animal inhabiting the mountains! In the word AAXAppOOTTF
(Stern) we find 00 for Arabic u ; a^y-Lf ' siliqua.'' The diph-
thong 00 is a short 6 in both dialects, as AyXOOC = B. avgds,
S. dtigbs 'they say.' In Cairo, in the combination EgOOy, the
first 0 becomes u under the influence of the following diphthong
ou ; thus, ehu-u 'day.'
6. The vowel \ appears chiefly in diphthongs, as Ay, Fy,
My, and Oy, all of which have been discussed above. The
Greek word \J/yXH ' soul,' however, is pronounced psiki.
7. The long CD appears in both pronunciations as o ; cf.
£0)6 = B. and S. hov ' work'; Aya)a>TTl = B. civsopi, S. dusobi
' they were,' etc. In the Sahidic example given above, however,
TTlOyOtNl becomes bduwd'im, no doubt under the influence of
the cantillation ; cf. B. piuoini and B. dferuoini = S. afuoini,
precisely the same vocalic combination. Stern gives the vowel
CD as representing Arabic u ; thus <2AA(I)M — halum ' cheese';
TODBl = Arabic Tub, the fifth Coptic month.
B. The Consonants.
1. D appears in B. regularly as v and in S. as v at the end of
words and as w between vowels; cf. g(JDB = B. and S. hov
' work,' but NIBEN = B. niv&n, S. niwan 'all.' Stern's Frag-
ment also represented o by B ; thus, *-^J' ' coal ' = AABA£M ;
J«J ' beans ' = AABOyA. The regular J-sound was represented
by TT q. v., although B sometimes appears in Arabic represented
by s-j; thus, baldh 'date' is derived from BEAgO)A, showing
pure b = B. This phenomenon was no doubt owing to the fact
that the medial aspirate v is a stranger to Arabic phonology,
which accordingly reproduced the sound by b. The same pecu-
liarity is seen in tirdeb = SpT(DB ' a measure of quantity ' ; TO)Bl
= tub, etc.. In Stern also we find JLyJ! = AGOyBsA ' dross.'
2. P occurs chiefly in Greek words as in ANAPKH = S.
dndgki. The latter pronunciation, y = Arabic c, is quite in
Vol. xxiii.] Modern Pronunciation of Coptic in the Mass. 299
accordance with Neo-Hellenic usage for pure r, i. e. when it is
not in juxtaposition with K. Sometimes Coptic P is used for
K, as in ANP = ANK 'I.'
3. A, like F*, generally occurs in Greek loan-words, although
it appears in a few native words, as AENOy 'now'; Al&Oy
' contention,' etc. It is pronounced d in B. and d, like T, in S. ;
cf. OyAE = B. tid$, S. lidci.
4. <£•> also ig a distinctly Hellenic consonant. It is pronounced
like English z in both systems.
5. TT is pronounced th in Cairo, but t in Upper Egypt; thus,
EGNHOy = B. ethmil, S. citndft 'future.' This consonant in S.
is mei-ely a combination consonant for Tg, as 6E = TgE ' the
manner,' pronounced te. It occurs in Stern as the equivalent of
«y; cf. AeoyBFA = JbyJI ' dross.'
6. K is pronounced identically in both dialects. It represents
O in Stern; thus, AAuiN — <j4^' 'hammering'; AAKApOOpF
= 8j«\UiJt 'bottle.' This is curious, because ^Jj is either omitted
entirely in pronunciation, as in Cairo and the vicinity, ^ojis
Jibti ' Copt ' = qibti, or else it is pronounced as </, especially in
Upper Egypt; thus, md gidirtis 'I could not.' Its representa-
tion in Stern by K seems to show that at the time when this
Fragment was written, ^Ji had its true value, i. e. q, in the
Arabic of Egypt; cf. Btildq — TTEAAK. Coptic K represents
Ancient Egyptian k and q (Steindorff, Kopt. Gr., p. 18, n. 10).
7. A is uttered identically in both dialects and corresponds
to the light Egyptian Arabic I. Stern, however, notes that A
represents Arabic r once, viz. in the word A(X)(A)VlAAC = x
8. r4 and N also differ in no way from * and ^j.
9. ~&, on the other hand, is a ligature consonant for KC,
especially in Sahidic. It appears chiefly in Greek words.
10. TT is pronounced p in Cairo Boheiric, probably owing
to Neo-Hellenic influence, but universally b in Sahidic; thus,
MTTECjXl = B. mp&fZi, S. mbdfgi 'he does not say.' Note that
TT is B. ep, but S. bi, as in TTCAXl = B. ZpstiM, S. bisdgi. Labib
states, however, that this consonant is heard in the Fayyum
300 J. D. Prince, [1902.
churches as pure £», which, indeed, must have been its primitive
value in Coptic. We have only to compare the Egyptian Arabic
loan-words ; Bidtiq = TTEAAK ' island ' ; birbe ' ruin ' = TTEpTTE
* temple ' ; elbcuj ' land sown with beans ' = TTAKF, etc. The
consonant TT also represents the Arabic v-» in Stern; thus,
AAnoypAT = JuMj-Jt 'filings'; AO^cytTTF - ^>jj\ 'alum,' etc.
It is curious that the name of TT in Assuan is Fi', with a strong
medial aspirate. I was unable, however, to hear this sound in
any word, although it may exist.
11. P is identical in both dialects and seems to correspond to
the Egyptian Arabic \ ; i. e. it is a very gentle trill rather than
the rough Italian trill.
12. O, identical in both pronunciations, has the value of
Arabic u*; thus, TTICAXI = B. pisdti, S. Usdyl 'the word.' It
was, however, used in Stern's Fragment to represent Arabic X,
^jfi, and y*; thus, a), representing \ : ACCEpNHg — ^-£-^) vt
'arsenic'; AAAANCApOT = ^V~OL!| 'a sort of gum'; b),
representing ^o : AAMOyCA AT = tXixxJI ' sublimate ' (note
that \jO appears once representing 8ai, as in sant = (l)ONT
'acacia'); c), representing jj*: CICj = iLa-u/; cf. also merisi =
MApHC 'south- wind'; timadl . = MCAg 'crocodile.'
13. I is pronounced t in the hellenizing Cairene style; thus,
TTEETE = B. pe ete, but S. beda. Its primitive Upper Egyptian
value preceding a vowel, however, was d. Thus for TApXH
we find Cairo etarchi, but S. didrchi 'the beginning'; NPHT(J
= B. &nhUf, S. nihadaf ' in it.' In the word AT^ENOyq = B.
(itdentif, S. atsandyaf ' without him,' we find it pronounced as
t before the following (f. In Stern it also represents the final cy
in AAxinplT = oo^XJI ' sulphur' ; AAAANCApOT = ^j-ixJf
w
'gum', etc.; but usually stands for t>, as in TATTEpl = vJ*>
'treat'; A/\£ATIT = Ju<Xs.| 'iron,' etc. 'T* also represents
Arabic \jO, as in ATTIAT — u^jo! ' white.'
14. (J) is always v ; thus, <|)HETAq = B. vtttaf, S. mdtdf
' he who.'
Vol. xxiii.] Modern Pronunciation of Coptic in the Mass. 301
15. It is difficult to formulate a rule as regards X. It is pro-
nounced as hard Jc in native words; thus, TTIXAKI =^ B. pikdki,
S. Mkdki ; but in foreign words it is generally h or ch ; thus,
Greek XO>plC = B. and S. horls ; ApXH = B. and S. archi.
In Upper Egypt, however, \J/yXVl is pronounced psikl with k.
In Stern, again, we find X = k: AAXENOyN = ^KJI ' bra-
xier '; and also X = h: AAXApOOTTE = *?;*£> t ' siliquaS
16. \J/ is a ligature consonant = ps, -as 9 = th.
17. 0) is pronounced s in both dialects; thus, U)COTTl = B.
*'~>/>i, S. sobi. In O)TA20(j the Cl) is pronounced in B. with a
prosthetic vowel ; thus, estahdf, but S. stduhof. This, of course,
is due to the juxtaposition of the following t. Stern gives U) =
s, as AU)0)nAAC =y wUiJI, etc.
18. () =/in Upper and Lower Egypt; NAqXH = B. nafki,
S. nafkd. In Stern, only the word CICJ = aU~, shows q = o,
which is elsewhere represented by B, q. v.
19. V) = A in Cairo and Assuan; thus, PEN = B. Ae«, S. hcin
'in'; PATEN = B. hdten, S. hdtdn l apud, juxtaS In some
parts of the Delta it is pronounced &', i. e. k followed by a slight
rough breathing (cf. Rochemonteix, in Memoires de la Societe
Linyuistique de Paris, vii., p. 273).
20. o is now pronounced in both dialects exactly like the
Arabic medial ~* — h ; thus, OyOg = B. #o/>, S. ouah 'and.'
For c^M? B. has elilt and S. cih'li, with prosthetic e and d
respectively. Hori = «^ appears also in MCA^ = emsdh =
modern Egyptian Arabic timsdh ' crocodile ' ; but in Stern it
also represents «-, as in ACCEpNHg = ^joy«J) 'arsenic,' and
'soot.'
21. 2i is by far the most interesting of all the Coptic conso-
nants. Roughly speaking it is equivalent to Arabic «^, which,
however, has two distinct pronunciations between Cairo and
Assuan. Arabic ^- appears in Cairo and the Delta generally as
(j hard, but its palatalization becomes more and more evident as
one journeys southward; thus at Assiut we hear ^- as gy, at
302 J. D. Prince, [1902.
Lwxor as tly, and at Assuan practically as dxy. Thus, the word
J^»-&- 'camel' is uttered ff&mtil, yyemel, dyemel, and day? mil,
respectively, at the places just mentioned. In the Soudan,
Arabic «*- is plain j (J^*^- =j&m&l), as is the case among some
of the Syrian Bedawin. Nowhere in Egypt or the Soudan, so
far as I know, is the pronunciation z heard, which is the regular
usage in the Syrian towns 0*^ = zeuiel}. The Coptic X does
not, however, correspond exactly to the Egyptian Arabic a*-.
Thus, in Cairo X is pronounced hard g before the vowels «, o, u;
thus, AyXOOC — dvyos 'they say'; but before the vowels e,
i it invariably appears strongly palatalized as z, a sound un-
known in Egyptian Arabic; thus, XF = B. ze 'that'; MTTFqXl
= mpefzl 'he does not say,' etc. In Assuan, on the other hand,
I heard 2C as g in every position ; thus, Ay^OOC = d&yos, 2CF =
ye, MTTECjXl = mbafyi^ etc. In a number of other places in
Upper Egypt, however, 2£ is pronounced dy (cf. the list of the
consonantal names above, according to which even at Assuan
the consonant is named Dyandya, but I heard it distinctly pro-
nounced hai'd g}. Here again we meet with an element of
uncertainty, because the y pronunciation of &* is regarded
everywhere in Egypt as the elegant usage, and is accordingly
imitated by educated speakers even in Upper Egypt. It is
highly probable, therefore, that the priest who cantillated for
me may have purposely given to X the (/-sound, which is appar-
ently unnatural at Assuan.
This entire subject is extremely difficult and is deeply involved
in the question as to the origin of the ^-pronunciation of Egyp-
tian **-. Did the first Arabic-speaking conquerors of Egypt utter
the I*,- as g or &sj? It is true that g for ^ is generally regarded
as the primitive pronunciation of the consonant in the early
Arabic. It is also true that <•*• is still pronounced y in some
parts of Arabia. According to Wetzstein (ZUMG. xxii., pp.
163-4) the 'Aneza pronounce **• as hard g formed in the front of
the palate, a sound which in some other tribes has developed
into y at the beginning of words and has been palatalized into
dsy at the end of words. This undoubtedly shows, then, that --
Vol. xxiii.] Modern Pronunciation of Coptic in the Mass. 303
= g is not necessarily a distinctively Egyptian pronunciation.
As to the original pronunciation of — • by the early Arabic
invaders of the Nile-land and their descendants, what are we
to say to Stern's transliteration of /-^^ ' stone ' by 2A<fAp
(haSar), and of ;^v" 'verdigris' by ACClN<)Ap (assinsdr)?
The consonant Sima (f is pronounced egc in Cairo with prosthetic
£, and s in Assuan and Upper Egypt generally (only at Abydos
sometimes A); thus, <K)A B. egdol, S. sol. For ATtfENOyq,
however, we see B. atcenttf, S. atsandyaf. In other words, &
represents, nearly everywhere, in Egypt, a c- or s-sound. Stern's
transliteration would clearly indicate that at the time when the
Fragment was written _- was uttered either z or j (thus, jJvV^»
= <?A(fAp, hasar) and not hard </, which would probably have
appeared as gAXAp, hagar. But here again we must allow for
possible variation in the Egyptian Arabic of that period. The
writer of the Fragment may have belonged to a section of
country where a*- was uttered as j or even z, whereas in other
districts it may have been, and probably was, pronounced
hard g.
In view of the many confusing facts in the case, it is practi-
cally impossible to arrive at any certain conclusion. I believe,
however, that the hard (/-pronunciation of Ganga, peculiar to
both Upper and Lower Egypt, is of Egyptian and not of Arabic
origin. The palatalization of Ganya before e, i in the Delta,
e. g. XF = B. ze for S. ge, may be regarded as a local peculiarity.
Furthermore, the present hard (/-pronunciation of «•-, peculiar to
the Delta, but accepted everywhere in Egypt where persons of
education converse, may have had a two-fold origin, viz. first,
an Egyptian one from Ganga = g, which must have influenced
the Arabic vernacular very strongly ; and secondly — and this
must not be overlooked — an Arabic one, in that some persons,
and perhaps those most influential politically among the early
Egyptian Arabs, may have pronounced the «- as g. It is per-
fectly clear, however, from the examples in Stern just quoted,
that they did not all do so.
22. T, "j" = di all over Egypt; thus, (J)NOyt~ = B. and S.
Evnoudi. In Abydos the consonant is named Dei and is per-
haps pronounced thus.
304 J. 1). Prhn-e, [1902.
The following instances of differentiation between Cairo and
Assuan in the text of John i. Iff. are interesting: B. ne = S.
/////// (Greek p.cv) ; B. eponh = S. ilonh (with the indefinite arti-
cle); B. iloh tponfy ne tvrtoini = S. dudh hide onfyl vidwd'ini ;
B. aferi!<<'>"un = &. cifdoini. These variations, with one excep-
tion, are probably not due especially to vagaries of cantillation,
but arise from slightly differing texts. The printed versions of
the Coptic Scriptures in Egypt are not entirely in agreement
with respect to minor points. Indeed, one of Labib's chief
objects is to establish by means of his new press a standard
edition of the Scriptures. The exception noted above is S.
'>/>/</, which plainly shows an enclitic helping vowel, quite after
the modern Egyptian Arabic style. This I cannot regard as a
Coptic peculiarity (see above). The intercalated d in di-drc/u
is evidently an attempt to avoid a hiatus in cantillation.
The tone or air to which the Assuan priest sang his verses is
very interesting both from the musical and from the textual
point of view. In order to illustrate its singular character, a
few bars of it are given herewith. So far as I am aware, this
is the first specimen of Coptic cantillation published in this
country.
It will be noticed that the air begins on the dominant, pro-
ceeding almost immediately to the sub-dominant, and then
modulating between the sub-dominant and the flatted dom-
inant! This is a distinctly Oriental peculiarity. In the tenth
bar the singer begins a new musical phrase by reverting to the
natural dominant. It should be observed — and this is very
strange — that the ninth bar, which is a pause after the word
(>unaldi 'God' (musical pronunciation for dun6udi}, does not
end, but interrupts a sense phrase; thus, 6udh no, Oundidi bd
bisdgi means 'and God was the word.' This can only be ex-
plained by the supposition that the pause was purposely intro-
duced in order to attract attention to the words bd bisdgi 'he
was the word.' The entire chant modulates solely between f-
natural and t?-flat, i. e., it touches only three notes, being even
more limited in its musical range than the ordinary vernacular
Arabic songs, which usually have a scope of at least five notes.
The chant is sung without instrumental accompaniment.
It is not the purpose of this article to treat of the very con-
siderable influence of Coptic on the sentence construction and
Vol. xxiii.] Modern Pronunciation of Coptic in the Mass. 305
.J.f4 s
j J i j
n
Han did - ar - chi man bi - sa
g! ba wa-
j'j- j jiirrj j j ju.
Ih bi - sa - gi naf
ka ha tan fivnodi 6-
J I U J jJ
uah na 6u
nal - di
ba bl - sa - gi. Vai'
6
e - naf-ka is-gen ha b a tan £vno-
di hov niwan M — so - bi awol - hi-totf
i/'N ,i j i j j-ji j J j j i
Ou-ah at sa - na - yaf em - ba ah-
bJ: ^ j j ;l j j j'j'J I J J J
li so - bi ban vi - a - ta - uf so - bi-
Ritarct
" i
* j - i i -
J c* ' |> J
306 Prince, Modern Pronunciation of Coptic, etc. [1902.
vocabulary of the present Egyptian Arabic vernacular. This,
together Avith the highly interesting subject of the Coptic pho-
netic treatment of Greek loan-words, must be left to another
paper. It will readily be seen that the study of modern Coptic
phonology is of great importance both for the Egyptologist and
for the general philologist; for the Egyptologist, because only
through Coptic can any knowledge of the vocalization of ancient
Egyptian be arrived at, and for the general philologist, because
we have in the present system of Coptic pronunciation what
apparently practically corresponds to a phonographic echo of a
long dead speech. Perhaps the closest modern parallel is the
ceremonial use of Old Slavonic in the Slavic churches.
The present article is merely an attempt to illustrate the main
characteristics of the church Coptic as it is uttered in Egypt
to-day. The writer has felt himself chiefly hindered by the
scantiness of the data which he was able to collect, as well as
by the frequent nntrustworthiness of Oriental information. In
every case, however, where his Coptic instructor seemed uncer-
tain, the statements have been either omitted or given tenta-
tively. It is much to be hoped that the writer's efforts in this
direction will be followed by further investigations on the part
of European and American scholars.
Notes from India, Second Series. — A Visit to Ujjain — Bhar-
trhari's Cave — Legends of King Vikrama. — Letters to
the Corresponding Secretary from Professor A. Y. WIL-
LIAMS JACKSON, Columbia University, New York City.1
UJJAIX, March 10-13, 1901. — It will not be easy to forget
the beauty of the Indian starlit night when I reached Ujjain,
once the center of literary culture, science and art in India,
made famous by the court of King Vikrama. Here at last I
was in the home of many legends connected with Kalidasa,
and amid the very scenes portrayed by Qiidraka, Bhavabhuti,
and the rest of the coterie whose names are associated with that
period which is sometimes called the Renaissance of Sanskrit
literature. Happily for the Student, Ujjain in certain respects
lies a little off the line of travel ; so that western influence and
trade have not dispelled all the glamor that still tinges the old-
time city with its enchanting glow.
After a good night's rest at the Dak Bungalow near the rail-
way station, it was time, at 6.30 in the morning, to start on our
visit through the quarters and environs of what was once the
renowned capital of Malwa. Nowadays Ujjain is perhaps bet-
ter known as a minor place of export for opium, and as the site
of a ruined astronomical observatory that made it the Green-
wich of India over two hundred years ago. Our guide and
host, Mr. Keshao Rao Ramaji Thomrey, Magistrate of His
Highness Sitoliya Sahib of the Gwalior State, was waiting for
us, and it was but a few minutes from the Bungalow, near
Mahadeo College, before we were in the streets of the his-
toric city.
1. Ujjain.
The first glimpse that met the eye, after the bullocks and
beggars, was a huge elephant almost blocking the street, like
Karnapiiraka's monstrous victim in the Mrcchakatika (2.2, ed.
Stenzler, p. 40-42, cf. Wilson, Hindu Theatre, i. 57). Not far
1 A continuation of the first series, which appeared in the Journal, vol.
xxii, 1901, pp. 321-332.
308 A. V. W. Jackson, [1902.
beyond there peeped out from a doorway a curious dwarf
woman that strangely recalled the cunning Manthara of the
Ramayana. A few paces more brought us to the fortress gate
of the great Vikramaditya. The gateway itself is a crude
structure two stories high, with bulky posts or buttresses.
These were stained red several feet above the ground, and
before one of them a young Hindu woman chanced to be kneel-
ing in a suppliant posture, offering flowers. The portal had a
solemn, ominous look, rather than a hallowed appearance ; and
this is in keeping with the legend recorded about it below.
Tradition says that the archway once formed the entrance to
Vikrama's palace ; from its vaulted top now hangs a rude cop-
per bell. On the sides of the portal are twelve columns or
pillars, with scrolls and carvings, and there are two striking old
figures of the sisters of the terrible goddess Kali. These two
malign deities remained at Ujjain when their sister betook her-
self to Calcutta, and they still continue to manifest their evil
nature by bringing cholera upon the city every twelve years.
Passing over the rough stone pavement that characterizes the
neighborhood of the gate and was designed, it is said, to check
the hoofs of invading horsemen in bygone days, we entered a
more spacious street, on the right of which stands the rather
commanding palace of the Maharaja, now used as a judicial
court. See figure 2.1
Directly opposite, on the left, is placed a Temple of Rama,
where our host had charge of paying a monthly stipend to the
ministering priests and worshippers. Thanks to him, access was
granted us at once, which is not always the case in Hindu
temples.
Facing the entrance to the enclosed precinct there is a small
shrine of the ever-present monkey-god Hanuman, and to the left,
in the rear of this, a fane of Giva, with the footprints of the
god. To the right of the enclosure, and partly supported by
twelve columns, stands the Rama temple itself. Around these
1 The photographs illustrating these Notes were taken by my nephew,
Frederic J. Agate, who accompanied me on my trip to India, and to
whose kindness I am indebted for the opportunity of showing to Indo-
logists several views which are not to be found either in Europe or India.
For some reason or other Ujjain seems to have been neglected e^en in
the Government collection.
II. MODERN PALACE AND COURT OF JUSTICE AT UJJAIN.
III. THE RUDRA-SAGARA LAKE AND THE TEMPLE
OF HARI-SIDDHI AT UJJAIN.
Vol. xxiii.] Notes from India, Second Series. 309
twelve columns, as a cloistered walk, is made the pradaksina,
or circumambulation in honor of Rama ; and on the right within
the open temple walls is a place set apart for the daily reading
of the Puranas. The large drums that stood near betokened
a noisv accompaniment to the ritual worship. Directly in the
center of the rear wall of the temple, as one looks in, there
were noticed three figures in a shrine. These portrayed the
semi-divine Rama, standing in efiigy between his brother Laks-
mana on the right and his wife Sita on the left. One or two
ministering priests were moving about near the shrine, and on
an incidental mention being made of the Vedas, some surprise,
or perhaps concealed dread of profanation, was manifested when
I ventured to whisper Agnim lie purohitaih yajnasya devam
rtvijam, etc.
A few steps beyond the shrine of Rama, amid the maze of
sacred buildings and past a temple of elephant-headed Ganapati,
or Gane9a, we came to a sanctuary of Qiva, under the form in
which he is worshipped in the great epic, as Mahakala, Great
Time. In front of this temple we could hear a number of Brah-
man boys studying the YajurVeda with their master. We
listened attentively to the intoned recitative, but as soon as they
caught sight of us the recitation ceased, desecrated, as of old,
by a foreign or unhallowed presence.
A turn to the right led to a fine, deep tank with Brahmans
bathing and washing their garments, as in the eighth act of the
Mrcchakatika (cf. also Wilson i, 122, 141). Some of them
were busy with their mantra prayers, but one or two, less scru-
pulous than the rest, asked us for ' baksheesh ' to purchase
' bang ' ; but we hurried on, casting a glance only at the oldest
Temple of Mahadeo in Ujjain, near which a superb specimen of
Diva's sacred bulls was lazily grazing.
After passing around to the other side of the tank, where a
number of other priests were still going through their ablutions,
we turned down a by-path to the right to visit a Hindu astron-
omer teaching some pupils who sat at his feet, like the scholars
of Yarahamihira in Ujjain of old. This teacher, who gave his
name in Sanskrit as Nariiyana JyotisI and claimed to be a
descendant of the family of Vyasa, still adhered to the old
geocentric school of astronomy, and, in making his Sanskrit
explanations to his pupils and to us, he used an old iron wire
figure of the universe by way of illustration.
310 A. V. W. Jackson, [1902.
It was necessary to reti*ace our steps past some small stone
images of gods and godlings, along the path that descended to
the large Rudra-Sagara Pond. This partly artificial lake is one
of seven said to have been constructed by Vikrama, the number
seven corresponding to the seven mythical Sagaras, or oceans
(cf. Mamayana, iii. 74. 25; Vasavadatta, 23; and Indische
Sprttche, 5508, 5742). A causeway led directly through the
Rudra-Sagara to the Temple of Hari-Siddhi on the farther bank.
This goddess is renowned for having saved the life of King
Vikrama by bringing amrta from heaven as a balm to heal him
on one occasion when he was severely burned. In grateful
recognition of her beneficence the king founded a temple in her
honor. In front of the goddess's sanctuary there were standing
two tall columns, with stone receptacles or cups for holding
lights at the festival of Divali, or Feast of Lanterns. Near by
was a good specimen of a vata-vrksa or banyan tree. The
picture will help to make clear the position of the temple on
the banks of the Rudra-Sagara, and the earthen causeway that
approaches it. See figure 3.
From Hari-Siddhi's Temple it was but a short distance to the
Sipra (Skt. (Jipra) river, immortalized in Kalidasa's famous lines
descriptive of Ujjain. The verses addressed to the cloud-mes-
senger in the Meghaduta record the charm of ' Sipra's breeze '
(Megh. I. 31, pipravata) and the number of sarasa birds that
haunt the river's banks; and the Maghuvahpa alludes to the
trees of the gardens along its shores as stirred by the breezes
from its rippling waters (Raghu. 6. 35 piprataranganilakampi-
tdsu udyanaparamparasii). See figure 1.
The bank of the river was lined with bathing-places. As far
as I could learn, these were farmed out, so that an income was
assured to the respective proprietors. We noticed one partic-
ular ghat that a widow owned as her claim. Her ideas of pro-
prietory rights were evidently strongly developed, for a lively
scene ensued when an invading bather entered her domain with-
out paying the fee that made part of the woman's regular
income. It was not necessary to understand the dialect of the
vituperation, billingsgate, and mutual recriminations that fol-
lowed. The gestures of the belligerent parties and the inter-
ested bystanders quite sufficed. See figure 4.
IV. A BATHING-PLACE ON THE BANK OF THE SEPRA.
V. THE OLD ASTRONOMICAL OBSERVATORY AT UJJAIN.
Vol. xxiii.] Notes from India, Second Series. 311
Not far beyond was a place marked off in a square of about
twenty feet for the pafumedha, and near by was a Hindu, who,
in accordance with the old Grhya-sutra prescriptions, was going
through the formal ceremony of tonsure and shaving after the
loss of one of his near relatives. A few steps beyond, under a
matting hovel, on his low corded bed, lay an aged Sannyasin.
One of his eyes was totally gone, all his teeth were out, and his
ash-besmeared figure seemed as palsy-stricken as the rsi in
Sir Edwin Arnold's Light of Asia. He mumbled some lines
from the Gltfi on the philosophy of life, and made an unintelli-
gible comment on far-off lands when our host tried to explain
to him what was meant by America ; and then he crept away to
his wretched retreat.
There remained, at the moment, time only for a glimpse of
the small Agastya Temple, where two Nautch girls were in
attendance, and we entered our little covered pony carts to ride
out to the south of Ujjain, to visit the ruins of the Astronomical
Observatory. See figure 5.
This observatory was erected about A. D. 1724, by Jaya-
sinha, or Jai Sing II, Raja of Jaipur. The photograph, which is
a rare one, is worth reproducing, with a few words of explana-
tion. It was taken from the lop of a brick and cement structure
which had been built to serve as a huge sun-dial. The gnomon
or marker of this old Titan time-piece is a wall in the shape of a
right-angled triangle, some thirty or forty feet long at its base,
and more than twenty feet high from the ground to the apex of
its perpendicular. The thickness of the wall is three or four
feet. It is set in the plane of the meridian, and its sloping
hypothenuse points to the north pole. Steps, moreover, are cut
in the inclined surface of the hypothenuse, so as to give an
ascent to the apex. As the photograph was taken from this
apex, only the base of the huge gnomon shows in the picture.
[But near the foot of the perpendicular, to the left of the tree as
one faces the photograph, one may easily recognize the remains
of the arc of a giant circle, on which the shadow of the gnomon
was wont to fall, as my colleague, Professor J. K. Rees, the
astronomer, points out to me on showing him the illustration in
its proof-sheet form.] Observations of the sun's approximate
position, and determinations of the time of day, could readily
be made by this immense instrument. There was a broken or
VOL. XXIII. 21
312 A. V. W. Jwtoon, [1902.
weathered stone mural quadrant (not shown in the picture) to
the left of the base of the Yantra-samrfij. This must have been
used for determining the sun's altitude and zenith-distance, if
my very limited astronomical knowledge, especially in Indian
astronomy, allowed me rightly to identify it; but I stand
ready for correction at the hands of specialists in such matters ;
and my notes, unfortunately, had to be hastily made. I am not
clear, moreover, as to what the purpose of the horizontal solid
stone cylinder may have been, which is also noticeable in the
picture near the foot of the dial pointer.
The striking feature, however, of the collection of structures,
as seen in the photograph, is the wall of the two large hori-
zontal circles of stone and cement. The outer of these is about
ten feet high ; the inner, about six. The doorways or gates in
the wall are easily seen in the picture ; the one to the north
overlooks the river. The use of these circular structures
(digan^a-yantra) was evidently for determining the time of ris-
ing of the sun, moon and stars above the plane of the horizon.
But such details regarding the observatory have an attraction
chiefly for those who are working in astronomy. The view from
the place, however, is one to be remembered. The Sipra river
near by, the prospect over the broken plain set off by a back-
ground of woods, and in the distance a slowly moving camel
train, all combined to give color to the scene. A myth regard-
ing buried treasures was not lacking, and signs were in evidence
where some credulous seekers had turned up the soil in two or
three places, guided by a vision seen by an old woman in a dream.
To the reader of Sanskrit literature, the streets, alleys and
lanes of Ujjain are ever a source of interest. The stock char-
acters of the old Indian dramas and of Kalidasa's poems are as
much in evidence now as in ages long ago, even to the ' city-fed
bull ' which sniffed about the stalls, as in the fourth act of the
Mrcchakatika (Mrcch. p. 69, ed. Stenzler; Wilson, i. 84).
The scene in the present photograph is an avenue facing a mod-
ern temple of Krsna, with a handsome silver shrine; but near
the gates of the sanctuary one may notice small dealers still
carrying on their trade as of yore with cowrie shells instead of
money. See figure 6.
Among other places of interest for Sanskrit students is
Avanti-ksetra, or the site of old Ujjain. It is necessary to drive
VI. STREET SCENE NEAR THE TEMPLE OF KRISHNA AT UJJAIN.
VII. ENTRANCE TO BHARTRHARI'S CAVE AT UJJAIN.
Vol. xxiii.] Notes from India, Second Series. 313
out a mile or so over rough, dusty roads, partly shut in by low
mud walls. Here a spot is pointed out as the place where
Bhartrhari used to sit, and somewhat beyond is the cave where
the poet used to dwell as a hermit.
2. Bhartrhari's Cave.
The cave itself stands on an elevation overlooking a part of
the river. There were numerous trees about it, well filled with
birds ; and the familiar crow of Sanskrit story was not absent.
There is a stone shrine by the entrance to the cave ; one must
pass a few steps beyond this to a narrow gate in a wall, after
entering which one comes to the real mouth of the cave. A few
stone steps, steep and somewhat winding, lead down into the
recess. To the north (if I rightly noted the points of the com-
pass) was a small vaulted chamber where Bhartrhari underwent
so great acts of penance and self-abnegation that Indra himself
cast his bolt from heaven to interrupt the anchorite's long-con-
tinued tapas. To the inquirer a rough circular mark in the
stone slab above is pointed out to indicate how the sage raised
his hand to ward off the shaft that struck the stone above his
head. See figure 7.
Passing from this eremite cell eastward through a passage,
one comes to a small hall or recess with a figure or picture rep-
resenting Bhartrhari's teacher, Goraksanatha, in the center, and
on the left the moralist's nephew, Gopi-canda, his sister's son ;
while to the south an opening in the cavern's roof is pointed out,
which is said to lead ultimately through a passage to Benares ! '
Ascending up steps again to the east, within this underground
vault, there is an entrance to a small cave dedicated to Sarasvati
and another to Ganapati. Here, sculptured in the stone, two
footprints were visible. They were the marks of the venerated
feet of Macchendranatha, the Guru of Bhartrhari's own teacher.
Xear by, in another passage or recess, was a part of a large linga
of Qiva, known as the Qankara-Sinha Linga. This must have
been but one of many, for there are said to be no less than
eighty-four sacred ' lings ' in Uj jain.
1 On returning from India I am able to add now a reference to a brief
allusion to the names mentioned in this paragraph, in P. G. Nath's edi-
tion of Bhartrhari, Bombay, 1896, pp. 8, 21, 43, 48.
314 A. V. W. Jackson, [1902.
Inquiry with regard to Bhartrhari's history, who is looked
on as the brother of Vikrama (see below), brought out the story
of his favorite wife Piiigala in but a slightly different form from
that elsewhere recorded. To test the devotion of his beloved
on one occasion when hunting, he caused to be sent her his gar-
ments stained with the blood of a kid. Piiigala dropped dead
at the sight; and on learning this, Bhartrhari wished to live no
longer. But to comfort the poet his Guru declared he could
make a hundred Pingalas, which he did forthwith. Bhartrhari
became puzzled and could not discover his true wife ; thereupon
he renounced the world and became a Sannyasin. This is a
different story from the familiar one in the commentator to the
famous dhik-verse (Hfttifataka, 2) regarding the precious fruit
(phala) bestowed upon his wife Anaiigasena and given by her
to her paramour. It is the one dramatized, as I was informed,
in the plays relating to Bhartrhari. The renunciation of the
world and adopting the life of a recluse, account for the associa-
tions gathered about the cave, although it is stated that there
are some corresponding cells in other places in India.1
Time was reserved for visiting other places on the Sipra river,
especially the Gailga-ghat, a fine landing with steps near one of
its curves ; and from the parapet a good outlook could be had
over the dust-mounds of the older city.
In returning along a more remote road the site of a lonely
temple of Durga was passed, which one might associate with
the terrific scenes in the fifth act of Bhavabhuti's Malatl-madh-
ava, describing her as the terrible goddess Camunda and her
cruel skull-necklaced priestess Kapala Kundala. Besides the
story about Kalidasa recorded in JA OS. xxii, p. 331, there was
an opportunity to gather a legend of Vikrama and the rise of
newer Ujjain from the dust of the older Avantika. The account
as Mr. Thomrey related it ran almost as follows :
3. Legends of Vikrama and Old Ujjain.
' On one occasion Gandharvasena, son- of Indra, was sitting
with his father in Svarga, watching a dance of the Apsarases.
Gandharvasena chanced to laugh at one of the dancing girls;
1 See now a mention of one at Mount Abu and of one at Achalgarh, in
P. S. Nath, op. cit., p. 45.
Vol. xxiii.] Notes from India, Second Series. 315
whereupon his father grew exceedingly angry and called him an
ass (kharci), pronouncing at the same time a curse upon him
that he should descend to earth and become an ass.1 The son
begged the angry god at least to tell him to what place he
should turn his steps, and at his father's bidding Gandharvasena
went to Ujjain and lived in the Forest of Mahiikala (Mahdkala-
vana).
' Now the daughter of the king of Avantika, or old Ujjain,
came to offer worship to the god Mahakala, as a form of Qiva.
She caught sight of the ass, who spoke to her in Sanskrit, at
which she became interested and inquiring "Who are you?"
asked all about him. Thereupon Gandharvasena laid aside his
ass's guise and appeared in his true form. Immediately she
became enamored of him and the union of their love was
sealed.
' It thus happened that Gandharvasena came every night in
his perfect form to visit his loved one, and would then take
again his ass's shape in the morning. Accordingly the thought
occurred to the princess, " If I could only burn the body of
the ass, there would remain alone and forever the form of the
man." With this idea, on one occasion when Gandharvasena
was sitting by her in human guise, and his two forms were dis-
tinct, she threw the ass's body into the fire. A marvel instantly
ensued. No sooner had the form of the ass touched the flames
than Gandharvasena began to shriek in agony, and in his anguish
he cried to her, "Flee hence, for I shall bring the dust of
heaven upon this place." So she fled, bearing within her womb
the fruit she had conceived by Indra's son.
' A fearful shower of dust from heaven forthwith descended,
which buried the old city. But the princess who had escaped
gave birth to twin sons. One of these was Vikramaditya ; the
other was Bhartrhari.' Such, according to legend, was their
semi-divine origin, and thus the tradition is repeated that
Bhartrhari was an elder brother of Vikrama and that he held
1 I may now add, a hint of this legend may be found in Crooke, The
Popular Religion and Folklore of Northern India, ii, 208 ; Lassen. IA.
ii? 753, with references. An analogue in Lucian's Onos, imitated by
Apuleius in his Metamorphoses, is noted by my friend and pupil, Dr.
Gray.
316 A. V. W. Jackson, [1902.
the kingdom of Dhiir, or rather Dhara-nagara, the capital of
Mahva.1
A newer Ujjain seems then to have come into existence in
place of the old, but I did not gather any legendary account as
to its beginnings. Misfortunes, however, attended upon the
place, partly as a result of Gandharvasena's curse, and one of
the legends as to how Vikrama became king of it is preserved
somewhat as follows :
' Owing to the effect of Gandharvasena's curse which still
hung over the city, the awful goddess Kali used every day to
devour him who had just been anointed king, so that the city
would ever be without a ruler. On one particular day the son
of a potter woman was chosen to be king. Impending death
stared the unwilling monarch in the face. But to the weeping
mother Vikrama came as a beggar, for such in reality he was,
and learning the cause of the distress he offered himself as a
substitute. He was gladly accepted and joyfully installed in
the fatal office. But a remedy was in his hands as the sequel
proved.
' Kfdi was wont, as the legend goes, to come to the palace
every night along the remote road mentioned above, and then
to destroy the king. On this very pathway Vikrama therefore
sacrificed buffaloes and other animals, dug small holes which he
filled with wine, and strewed the road with sweetmeats, per-
fumes, and a carpet of flowers. The cruel goddess partook of
these offerings with such delight and was propitiated to such a
degree, that when she reached the spot where Vikrama's Gate
now stands, she declared herself ready to grant any boon to the
one that had so gratified her. It is hardly necessary to add that
Vikrama begged that his own life be spared as king and that
Kali should depart from Ujjain, never to return.
'Forced by her pledge she granted these boons, quit Ujjain,
and went to Calcutta, but left her two sisters, whose images are
now seen at the portal, and granted them the privilege of
devouring, every twelve years, as many human lives as they
pleased. This they do by cholera, as stated above. In addi-
tion to this, moreover, seven girls and five buffaloes were to be
sacrificed to them each year — carrying out the old tradition of
human sacrifices to Durga.'
1 On Dhara, see also P. G. Nath, op. cit., p. 5.
Vol. xxiii.] Notes from India, Second Series. 317
These sacrifices used regularly to be fulfilled, and it is stated
that those men who gave their five-year-old daughters to be
slain received grants of land as a recompense. It is needless to
add that the English Government put a stop to such cruel sac-
rifices, so that now only the buffaloes are killed at the Dayaratha
festival in October on the ninth day (nomT) of the month
Apvina. The girls that are now set free are not allowed to
marry, however, although the land-compensation is made to
their fathers as before. The heads of the buffaloes are buried
by the archway which was daubed with red paint, and these are
taken out each year when the fresh ones are slaughtered. It
was stated that the officiating priests were of the Balai caste, a
sort of ^udra class, and they eat the flesh of the buffaloes
which they sacrifice.
With regard to other legends and the drama, no tradition
seems to be preserved about Urva9i, although one would expect
it, owing to the close association of her name with Vikrama
throughout Sanskrit literature. But other inquirers may be
more fortunate in that matter. It was interesting to learn that
the Candakaufika is sometimes played at Ujjain in a Marathi
version; and also the Mrcchakatika, which must be particularly
appropriate in the very scene where its plot is laid, and of
course £akuntala is sometimes given. But the list of plays
I learned would not be complete without including Shakspere,
whose dramas they likewise sometimes perform — a happy union
of East and West. Such at least are some among the many
points of interest to me, and they will ever make the recollec-
tion of my visit to Ujjain a bright one.
The Relation of the Vedic Forms of the Dual. — By Dr.
GEORGE M. BOLLING, Catholic University of America,
Washington, D. C.
THE beginning of the understanding of the Vedic endings of
the dual -au and -a dates from the article of Rudolf Merin-
ger, J3eitrage zur geschichte der idg. declination, KZ. xxviii,
pp. 217 ff. In this article Meringer showed clearly that these
two forms of the dual were nothing but sentence-doublets of
one and the same form, and maintained that their original dis-
tribution was faithfully reflected by their occurrence in the Rig
Veda : -a before consonants and in pause ; -civ before all vowels
except u ; before u the semi-vowel was lost. An important
correction of this view was made by Bechtel, Hauptprobleme
der idg. Lautlehre seit Schleicher, p. 285, where he argues that
since O. N. dtta and Gothic ahtdu can represent neither *okto
nor *oktdy<) it follows that the parent language must have pos-
sessed also the form *oktout a form that is not represented in
the Rig Veda except where it is suspected to be of ' later ' ori-
gin, and that, therefore, the original distribution must have been
-o before consonants, -ou before vowels, and -ou in pause. This
correction of Meringer's theory enabled Bechtel (compare the
admirable exposition, op. cit., p. 282) to bring under the same
principle the locative forms in -a, -au. The application to the
perfect forms had already been made by Collitz, AJP. ix, p.
47 n. The theory thus modified has been accepted by "Wacker-
nagel, Altindische Grammatik, p. 107. As the acceptance,
however, is not yet universal — compare Brugmann, Grundr. I2
pp. 203 n., 883, 888 — it may be of service to point out another
argument that will strengthen Bechtel's position and at the
same time illustrate a truth that at the present time needs
emphasis on account of an unwillingness in certain quarters to
accept its logical consequences, viz., that the dialect of the Rig
Veda is not the ' mother dialect ' of the dialects on which are
based the Atharva Veda, the Brahmanas, the Sutras, and in
general the later literature.
Vol. xxiii.J Soiling ', Vedic Forms of the Dual. 319
The point which I hope to make clear is that it would have
been impossible for the ' later ' language to obtain its duals
in -au if it had ever passed through the stage of develop-
ment that is represented by what is called ' the oldest portions '
of the Rig Veda. Before attempting to show this I will exam-
ine two of the most recent discussions of the relations of these
forms, the latter of which will involve a question of method.
Arnold, JA OS. xviii, p. 347, sees in the form -au, which he
considers 'a note of later date,' the result of a striking process
termed " flexional expansion," due to efforts (which in the
main he takes to be conscious) ' to introduce distinctness into
flexional elements originally slight in bulk and of multiple con-
notation.' The suggestion contains all the novelty which the
author claims for it, but based as it is on the numerical relations
of the two forms, its criticism may be found in the article of
Meringer already cited, p. 229: "AVenn man sagt und das wird
jetzt die landlaufige meinung sein: Im R. V. verhalten sich die
a- zu den au- formen wie 1129: 171, also sind die a- formen die
alten, aus ihnen entwickeln sich erst die a«-formen und gelan-
gen schliesslich zur alleinherrschaft — so ist das ganz falsch und
verkehrt." It remains to point out only that if Arnold's con-
ception of the relation of the forms could possibly be true, his
conclusion that the du-forms, are indications of late date would
be justified. But the manifest error of his premise must of
itself tend to shake belief in the justness of his conclusions. Of
the error of this view Arnold himself seems to be partly con-
scious, since in KZ. xxxvii, p. 446 instances of -au before
vowels are not included in the "Notes of late date."
An attempt of Oldenberg to reconcile Meringer's explana-
tion of the relation of these forms with the theory that those in
-au (except before vowels) are indicative of a late date is found
in ZDMG. liv, pp. 187 ff. : " Hinreichend gesicherte gramma-
tische Theorien lehren uns als Anfangspunkt der Entwicklung
die Verteilung jener Formen als Satzdoubletten je nach dem
vokalischen oder konsonantischen Anlaut des folgenden Wortes
kennen. Andererseits als Endpunkt der Entwicklung steht die
in der jiingeren Sprache geltende Alleinherrschaft des -au fest.
Zwischen Anfang und Ende kann es nur den typischen Kampf
urns Dasein, wie er zwischen Satzdoubletten stattzufinden pflegt,
gegeben haben; ein Laxerwerden der alten Sandhiregel, Vor-
dringen der -au-form muss erwai-tet werden." From this and
320 G. M. BolUtKj, [1902.
especially the last clause I can only understand that according
to the conception of the writer, the form was always -aw, that
in the period when the old samdhi rules were strictly applied,
that is in the period of the ' Rig Veda proper,' this form before
consonants (and in pause) became -a, but that later the relaxa-
tion of these rules allowed -an to remain under these conditions.
But with all the respect due to Oldenberg's opinion, I must sub-
mit that this view is in contradiction to one of the clearest prin-
ciples of linguistic science, namely, that such changes do not
take place each time that a word is spoken but that this result
is either received from other speakers and then reproduced by
memory, or that the form is produced after the analogy of
forms so received. It is exactly as if one were to maintain that
TrcirvvTai would have reverted to ^TmrvBrai at any time that a
relaxation of the Greek ' rules of euphony ' had set in (compare
Brugmann, Griech. Gram.3 p. 12). The only way in which
one of such sentence-doublets can invade the territory of the
other is by the way of analogy, and this brings us back to the
question, if the Atharva and the classic literature are the direct
developments out of a period, that of the "Rig Veda proper,"
which had for the dual only -av before vowrels, -a before conso-
nants and in pause, how did the form in ~au develop ?
This difficulty was distinctly realized by Meringer, loc. cit.,
p. 225 ff., and met by the supposition that the form in -av was
analogically transferred to the position before consonants, that
in this position it became -du and was then generalized. This
view is, in my opinion, untenable for the following reasons:
first, on account of the comparative rarity of the ending -aw,
because of the rarity of the conditions under which it occurs.
This argument in itself is not cogent but must be allowed some
weight in connection with the following. Secondly, in the cases
of -av followed by a vowel, the v is drawn over to the next syl-
lable — compare especially the cases of its loss when the following
word begins with «, which are identical with cases like urmis
>*yurmi8; Brugmann, Grundr. Is p. 302 — hence it is at least
extremely improbable that an ending -av would be abstracted
from such a situation.1 Thirdly, this ending -av would not
1 From td \ vagvina, if sufficiently frequent, one might expect the
development of *vagvina or of an euphonic v comparable with the sibil-
ant that appears after a final nasal under certain conditions, but not
the extension of a form tav.
Vol. xxiii.] Vedic Forms of the Dual. 321
become -au before all consonants; cf. the medial forms vaja-
davnCmi, sahasradavnam, aravnah somapavnam. Yet in spite
of the fact that we are supposed to have extensive records of
the transition period, no such forms as -av n- occur. Finally in
locatives such as agndu, in which similar forces are at work, we
see clearly that the -au forms appear in pause before they appeal-
before consonants.
In view of these facts it is much simpler, and in my opinion
necessary, to start from the distribution of the forms that
Bechtel has proven for the Indo-European, namely, -o before
consonants, -du before vowels, and -du in pause ; and to assume
that we have analogy working in opposite directions in dif-
ferent dialects, whether these dialects be those of different local-
ities or of different social strata of the same locality. In the
dialect which is the basis of the " Rig Veda proper," the result
is that -a is extended to the position in pause and in part to the
position before vowels; while in the dialect or dialects which
are the basis of the Atharva Veda, and of the later literature in
general, the form in -au was extended to the position before
consonants. In confirmation of this it may be pointed out that
on this hypothesis the forms in -a and -du will each be so numer-
ous that the opei'ation of analogy in either direction will be
easily intelligible.
The first conclusion to be drawn from this is that as we have
no means for determining the relative chronology of these
changes in the two (or more) dialects concerned, we can draw
no inferences as to the time of composition of hymns composed
in the different dialects. It remains to be seen whether we can
arrive at any criteria that will be of service for arranging the
hymns that are composed in the same dialect. To determine
this, it will be necessary to examine other forms, and first the
duals in -a. To Arnold these are simply the form from which
by " flexional expansion" come the duals in -a, loc. cit., p. 347,
and consequently all occurrences fall in his "period A." Mah-
low, Die langen Vocale, p. 130, and Meringer, loc. cit., p. 233,
consider these forms as originally vocatives, the only use in
which they are attested. Osthoff, M U. i, 226 ff., believed that
they preserved the ending of the consonantal stems *pada=
Ti-oSe, which had been transferred to the o-stems by analogy.
But this fails to explain why the form occurs only as a vocative,
322 G. M. tolling, [1902.
and only in the o-stems, an omission which Brugmann, G run dr.
ii, p. 645, tries to make good by assuming the influence of the
vocative singular. The hypothesis does not seem to me proba-
ble, and I would suggest instead that we have in reality in all
cases vocative singulars, that have been misinterpreted at least
as far back as the time of the diaskeuasts.
Of the material collected by Lanman, Noun Inflection, p.
342, is to be set aside, first, asta, RV. x. 27. 15. The samdhi
conceals the quantity of the final, but, conceding that the pada-
patha is correct, asta can be due only to the analogy of sopta
(cf. Brugmann, Grundr. ii, 480), nava, dapa, all of which
occur in this same verse. Of the remaining cases, vi. 63. 1; 67.
8 do not contain the form in the text nor in the padaputlni.
Here the form in -a cannot be introduced into the text, the first
passage containing a nominative which is imparalleled, the
second containing an adjective which is also without parallel
except for d/irtavrata, i. 15. 6, due to the immediate neigh-
borhood of mitravaruna. Nor does the meter require this form.
Compare for the first passage Oldenberg, Die Hyvnnen des Riy-
veda, p. 467, and apply the same principle to the second, read-
ing ghrta-anna for yhrtannav. Almost all the other examples
are either dvandva compounds or supposed cases of elliptical
duals, and any explanation to be satisfactory must do justice to
this fact. I would suggest therefore that in mitravaruna, i. 15.
6b, mdravaruna, i. 17. 3b, 7a, 8a, 9b, we have really two voca-
tives mdra varuna, (compare, for example, varuna mltra sdda-
thah, v. 67. 2b), and that the shift of accent, whether made by
the poets or diaskeuasts, is due to the analogy of mitravaruna,
etc. The length of the final syllable of the first vocative may
be due to the same cause, but more probably it is a case of an
elliptical dual followed by a singular. Compare Delbriick,
Grundr. iii, p. 138, and RV. vi. 68. 5b, mdra yo vam varuna
ddpati tman with viii. 25. 2, mitrd tana na rathya vdruno yd$
ca sukrdtuh. There is no more reason to posit in the former
case a vocative dual varuna than a nominative dual vanmo or
varunas in the latter. In cases like vii. 61. la, ud vam cdksur
varuna siiprdtikam, I believe that we have the invocation of
merely one of the deities to suggest the pair "the beautiful eye
of ye two, O Varuna." Ultimately the phenomenon rests on
the same basis as the use of dire, <£epe, aye when more than one
Vol. xxiii.] Vedic Forms of the Dual. 323
person is addressed, explained by Gildersleeve, /Syntax of Clas-
sical Greek, §59, as due to the shifting of the speaker's eye.
Compare also v. 64. 6a ; 66. 6b, and vii. 85. 4, where the epithet
aditya suggests especially Varuna. If, on the contrary, varuna
is explained as = varuna = mitravaruna, it controverts the
principle (cf. Delbriick, /. c., p. 137) that the last member of a
dvandva compound cannot be used elliptically.
Apparently more strange are the cases in which, instead of the
names of one of the pair, an epithet applicable to both is employed
in the singular, asura, i. 151. 4 ; deva, vii. 60. 12a; viii. 9. 6b;
patira, v. 74. 4; vlra, vi. 63. 10C. The same principle is still
applicable here, though it must be noted that in these cases,
except the last, the short vowel is not demanded by the meter.
If it is correct, it may be that we have here only imitations of
an archaism that was not fully understood. Finally, in v. 67.
1, three gods are invoked, varuna, mitra, aryaman, and deva
may be singular applying to the last, while aditya naturally
applies to the two first. The concordance is further irregular
in having a dual verb.
There remains, then, as a possible criterion for later date
within the hieratic language itself, the extension by analogy of
the forms in -a to the position before vowels. At first sight it
seems tempting to suppose that this analogical process leading
to the obliteration of the last trace of -au took place at the end
of the period of the "Rig Veda proper." Further considera-
tion, however, will show that this is not necessarily the case.
We are dealing with an artificial language, and this impulse
toward a more rigid uniformity may have manifested itself at
an early time and failed to become universal, or it may have
proceeded from different individuals at different times. Be-
sides, there is the possibility that forms such as pade 'va are
not analogical but contain the old form of the dual of consonant
stems =7ro8e (compare Meringer, loc. cit., p. 230), which has
elsewhere been superseded by the endings of the o-stems.
Finally, there is the possibility that some of these forms are of
the latter, some of the former origin, and we have no means of
deciding which are which. Under the circumstances it seems
impossible to use even these forms as criteria of date. But
having touched on the subject of the consonant duals, I will
call attention to one force which, though commonly overlooked,
324 Boiling, Vedic Forms of the Dual. [1902.
must have been at work in their development. The current
view is that *padfi=ir68t fell under the analogy of apvci, apvciu
apvav merely on account of their identity of function. But
identity of form must also have been brought about, in some
cases, as follows: *w?m = dve/3e, and other words with short
penult, would be liable to rhythmic lengthening before single
consonants, resulting in the sentence doublets *nara nara,
*apvina apvina, etc. The latter form was then generalized,
and under its influence *pada was supplanted by pddd. After
this the proportion apva: apvau: apvav=padd: x yields the
forms paddu and pdddv. That the form pddd for pdddv before
vowels is a relic of the older period, and that hastd in the same
position is analogical to it, is possible, but there is no numerical
predominance of the consonantal stems in such positions, such
as would have tended to support this view. I am therefore
inclined to believe that the difference between the a-stems and
other stems in this form was completely obliterated at an early
period, though the other possibility must remain, rendering
uncertain any employment of these forms as a criterion of date.
Contributions from the Jaiminiya Brahmana to the history
of the Brahmana literature. — By Professor HANNS
OERTEL, Yale University, New Haven, Conn.
Fourth Series : Specimens of verbal correspondences of the Jaiminiya
Brahmana with other Brahmanas.
A NUMBER of passages from the Jaiminiya Brahmana printed
in previous papers showed a marked resemblance, not only in
contents but also in their wording, to similar chapters in other
Brahmanas. The story of Yajiiavalkya's encounter with the
Brahmans of the Kurupaiiculas (JB. ii. 76-77, printed in
JAOS. xv. 238), for example, is almost identical in its phrase-
ology with the account given in QB. xi. 6. 3.2 In the same
way the material collected in JAOS. xviii. 26 ff. shows a very
striking agreement between the JB. and the Qatyayana Brah-
mana.
Upon the basis of a careful collection of such parallels the
relative position of the JB. among the other Brahmanas must
ultimately be determined. But such comparisons also throw
light on the manner in which our present corpus Brahmanicum
was composed, and, when made in sufficient number,3 they will
help to decide the question in how far a certain amount of
legendary and dogmatic stock in trade, cast in definite and
accepted forms, existed before our Brahmanas were compiled in
their present form and was freely drawn upon by the compilers."
1 Series I was printed in JAOS. xviii. p. 15 ; Series II in xix. p. 97 ;
and Series III in Actes du onzieme Congres International des Oriental-
istes. Paris— 1897. Vol. i (1899_), p. 225.
2 Cf. also QB. xiv. 6. 9=Brh. Ar. Up. iii. 9.
3 Cf. Oldenberg, Deut. Litt. Zeit. 1897, col. 731.
4 Cf. on this question : Geldner, Ved. Stud. I (1889), p. 290 ; Oldenberg,
Gott. Gel. Anz. 1890, p. 419 and Deut. Litt. Zeit. 1897, col. 731 ; Levy,
La doctrine du sacrifice (1898), p. 7 ; Finot, Rev. de 1'histoire des religions
xxxvi (1897), p. 445 ; the writer, JAOS. xviii. p. 16, and American Jour-
nal of Philology xx (1899), 446 ; Sieg, Sagenstoffe des Rg-veda (1902), p.
33 ; Henry, Revue Critique, xxxvi (1902', No. 48, p. 423 f.
326 //. Oertel, [1902.
Pending a final decision of this vexed and intricate problem,
every increase of our material is welcome. The selections here
printed seemed noteworthy not only on account of the closeness
of verbal correspondence, but also on account of their length,
especially the third. As both the £B. and the first book of the
SB. have been translated, an English version of the JB. extracts
is here omitted.
I
JB. i. SB. i.
74. n a m a h p itrb h y a h
purvasadbhyo1 na m as s a-
kamnisadbhyo'1 \ yu nj e 8
vac am catapadlm gaye
sahasravartanlm* gaya-
tram traistubham jagad\
v icv dr up a ni sa m bhrta ra6
deva okdnsi cakrira* iti.1
yan namah pitrbhyah
purv asadbhya* iti pitaro
vd atra purva upasldanti.9
na tebhya evai 'tan namaska-
roti. n a in as s a k a m n i-
sadbhya™ iti yair eva brah-
manais saho 'pasldaty artvij-
yam karisyans11 tebhya evai
'tan namaskaroti. yunje v a- 4. 10. yunje vac am ca-
cam catapadlm iti vacam tap a dim ity aha. vag vava
evai 'tac chatapadlm yunkte.™ catapady rk catapadl. catasa-
gaye sahasr avartanlm™ nim eva tad atmanam ca yajci-
iti yuktam evai'nam etat saha- manam ca karoti. 11. gaye
sravartamm1* bhutam gayati. sahasrav artanl 'ti sama
gay at ram16 traistubham vai sahasravartani. sahasra-
jagad™ ity etani vai trlni sanim e. t. a. c. y. c. k. 12.
I A. purvavatsebhyo. B.C. purvamsadbhyo. * All MSS. sdkanis-.
3 A. yuke. 4 B.C. -mm. 5 So all MSS.
6 A. -ru B.C. -re. The quotation is SV. ii. 1179, which, however,
reads sakhlbhyah for pitrbhyah, sakamnisebhyafy for sdkamnisadbhyo ;
sahasravartani for sahasravartanlm ; and sambhrtd for sambhrtam.
7 A. ti. s A. purvasaksya. 9 C. upadicanti. 10 A. -nisamya.
II A. kari§yas; B.C. kari§yase. IJ All MSS. yukte.
13 All MSS. -mm. 14 B.C. -nim. 16 A. tdy-. ™ B.C. jagam.
Vol. xxiii.] Brdhmana Literature. 327
savanani tdny evai 'tend1 'tman gayatram trdistubha m
parigrhnlte. v i pv d r up a n i jag ad iti. gayatram vdi prd-
sambhrtam* iti yajno vai tahsavanam trdistubham md-
vipvd rupdni yajnam evai 'tena dhyamdinarh savanam jdga-
sambharati. devd ok an si tarn trtlyasavanam. savanani/
cakrira* iti* sa devam evai eva tad yatfidsthdnam yathdru-
'tena yajnam kurute. pam kalpayati. 13. vipvd
rupani sambhrte ^ti. vip-
vam eva tad vittam atmane ca
yajamanaya ca sambharati.
14. deva ok an si cakrira
iti. 15. oko ha 'smin yajnah
knrute ya evaih veda.
75. asurbindo* hau \ldalakis* 16. asitamrga .ha sma vai
samandm ujjagdu. tarn n ha pura kapyapa udgdyanti. at ha
'sitamrgaitikapyapanamputra ha yuvdnam anucdnam kusu-
uciih ko nu no 'yam nrfansako rubinclam dudddlakim brdh-
'•nta udgdyati. ete ''mam anuvy- mana udglthdya vavre. te ho
dharisydma iti. te hd 'nuvyd- 'cuh pari vai no iyam drtvij-
harisyanta dstdvam upaseduh. yam ddatte hante ''mam anu-
sa ho ''vdca namo brdhmand vydhardme 'ti. tarn ha, '•nuvyd-
<txtii purd vd aham adya prd- harisyanta upaniseduh. sa ho-
taranuvdkdd gdyatrena vipva- ''vdca brdhmand namo vo 'stu.
rupasu yajnam samasthdpa- prdhne vd aham yajnam sam-
yam. sayathd gobhir gavdyam astlidpayam. yathd tu vai
itvd framanam abalam ami- grdmasya ydtasya c~irnam vd,
samnuded evam vdve ''dam yaj- bhagnam vd 'nusamdvahed
naparlram anusamnuddma iti. evam vd aham yajnasyd 'to
te ho 'tthdya pravavrajur 'dhikarisydml 'ti. te ha him-
namo ^mdi brdhmandyd 'stu krtyo "'ttasthuh ka idam asmd
vidam vd ayam idam cakdre 'ti. avocad iti.
purd ha vd asya prdtaranuvd-
kdd gdyatrena vipvarupdsu
yajnas samsthito bhavati ya
evam 'veda.
76. taddhuh" : adhvaryokim 7. tad upavddo lsti: adh-
stutam stotram hotd* prdtar- varyo kim stutam stotram hotd
anuvdkend9 'nvapansld10 iti. prdtar anuvdkend 'nvapansld
1 A. 'na. 2 So all MSS. 3 B.C. -ru. * B.C. ti. 5 A.B. asurvindo.
6 A. dddpraJcis. 7 A. dr. * C. om. 9 All MSS. -taranvak-.
10 All MSS. 'vac-; C. -Ir.
VOL. xxiii. 22
328 H. Oertel, [1902.
akarma vayai'n tad yad asmd- iti. sa bruyad akarsam a/tain
ka>h karme V// <~tli<i liotriram t<i<! >/an mama karma hotdram
prcchatt- V/°. prcchate 'ti.
hotah kim stutam stotram1 hotah kim stutam stotram
prataranuvdkend 'nvacanslr* prataranuvdkend 'nva<;<iiix~n-
iti. akarma vat/am tad yad iti. sa bruyad akarsam aJnn'n
asmdkam karme 'ty dho 'dgd- tad yan mama karmo 'dgdtd-
t&ram prcckate 'ti. ram prcchate 'ti.
udgdtah kim stutam stotram udgdtah kim stutam stotnu'ii
hotd prdtaranuvakend 'nva- hotd prataranuvdkend 'nva-
cansld iti. akarma3 vayam cansid iti. sa bruyad akarsam
tad yad asmdkam karme ^ti aham tad yan mama karm<'i
bruyad agdsisma* yad atra* ge- 'gdsisam yad geyam iti.
yarn iti. 8. tarn ced bruyus tamo r<~ii
tarn yadi bruyus tamdnsi vd6 tvam agdsirnajyotir iti. 9. .«••//
agdstr1 na jyotlnsl* ''ti jyotlnsy bruydj jyotis tena yenajy«t!r
evd 'ham agdsisam iti bruydn jyotis tena yena ''rg jyotis tena
na tamdnsi ''ti jyotis tad yad yena gdyatrl jyotis tena y< n<i
rg9 jyotis tad™ yad™ sdma™ jyo- chando jyotis tena yena sdma
tis10 tad yad devatdi ^tdni vd jyotis tena yena devatd jyotir
aha jyotlnsy agdsisam yusmdn evd ''ham agdsisam na tamo
eva tamasd pdpmand vidhydnl yusmdns tu pdpmand tamasa
'ti. tamasd cdi 'vdi 'nans tat vidhydnl 'ty dha. pdpmandi
pdpmand ca vidhyati. 'vdi 'nans tat tamasd vidht/<it!.
II
JB. i. £B. xi.
19. 1. vdg vd11 agnihotrl. 3. 1. 1. vdg gha vd etasyd
tasydi mana eva vatsah. man- 'gnihotrasyd 'gnihotrl. mana
asd vdi vdcam prattdm1* duhre1* eva vatsah. tad idam manac
vatsena vdi mdtaram prattdm ca vdk ca samdnam eva san
duhre.1* tad vd idam manahl!> ndne 'va. tasmdt sam«>it/<~i
'A. hotram ; C. inserts hotd. '2 C. -Id. 3 C. karma.
4 A. gapistha, B.C. agdsistha, but a first person is demanded. .
5 A. utra ; B.C. have yatatra for yad atra. 6 C. md.
7 C. agdmasir. s A. -tlnsi and omits iti. 9 B.C. insert sdma.
10 B.C. om. n B. inserts yad. 12 B.C. praJct-.
13 A. dumpre, B. dampre, C. dupre.
14 A. dumdi, B.C. damhre. Cf. TMB. xiii. 9. 17, evam eva prattdm
dugdhe. 15 A. -nuh.
Vol. xxiii.] Brdhmana Literature. 329
purvam tatpaccd vdg anveti. rajjvd vatsam ca mataram cd
tasmddvatsampurvamyantam 'bhidadhati teja eva cradcthd
paced mdtd Anveti. hrdayam satyam djyam.
eva medhy1 upadohanl* prdno
rajjuli. prdnendi 'va2 vdkyam
manac cd 'bhihite. rajjvd vdi
vatsam ca mataram cd ''bhida-
dhdti.
2. tad dha janako vdideho <j. tad dhdi Vty janako vdi-
i/<~ij>iavalkyam papraccha vet- deho ydjnavalkyam papraccha
thd 'gnihotram ydjiiavalkyd* vetthd 'gnihotram ydjnavalkydS
iti. vede 'ti ho 'vaca. Mm iti. Hi. veda samrdd iti. kirn iti.
pay a iti. paya eve 'ti.
3. yat payo na sydt kena 3. yat payo na sydt kena
jti/ntyd iti. vrlhiyavdbhydin jufmyd iti. vr~ihiyavdbhydn>
iti. yad* vrihiyavdu na syd- iti. yad vr'ihiyavdti na syd-
tdm kena julmyd* iti. yad tdm kenajuhuyd iti. yd anyd
any ad dhdnyam tene V?'.6 yad osadhaya iti. yad anyd osa-
anyad dhdnyam na sydt kena dhayo na syuh kenajuhuyd iti.
julmyd iti. dranydbhir1 osa- yd dranyd osadhaya iti. yad
dh'ibhir iti. yad dranyd1 osa- dranyd osadhayo na syuh kena
dhayo na syiih kena juhuya1' juhuyd iti. vdnaspatyene *ti.
iti. adbhir iti. yad dpo no, yad vdnaspatyam na sydt kena
syuh* kena juhuyd* iti. juhuyd iti. adbhir iti. yad
dpo na syuh kena juhuyd iti.
4. sa ho 'vdca na vd iha 4. sa ho 'vdca na vd iha
tar hi kirn cand 'sld athdi ''tad tar hi kirn cand *s~id athdi ''tad
ahuyatdV 'va satyam craddhd- ahuyatdi ''va satyam craddhd-
ydm iti. tarn ho ''vdca vetthd yam iti. vetthd 'gnihotram
-</iiihotram ydjnavalkya. na- ydjnavalkya dhenucatam da-
mas te lstu. sahasram bhagavo ddml ''ti ho ''vdca.
dodma iti.
5. at ha hdi 'nam upajagdu 5. tad apy ete clokdh: kirn
kii'n svid vidvdn™ pravasaty11 svid vidvdn pravasaty agniho-
1 medhi equivalent to methl (cf. P.W.), ' the post to which the cow is
tied'; TMB. xiii. 9. 17 mentions the methl and rajju together.
2 upadohanl, this adjective appears to be an aw. \ey.
3 The pluti is not marked. 4 A. ya, B.C. ydu. 5 C. -yad.
6 All MSS. tene, omitting 'ti. 7 A. drabhy-. 8 AH MSS. syur iti.
9 A.B ahuyata iva, C. ahuyandi 'va.
10 A. kin vidvdn, B. kin cidvdn, C. kismi vidvdn.
11 A.B. prasavasati, C. prasavasayati.
330 JI. Oertel, [1902.
20. 1. agnihotrl grhebhyah trlgrhebhyahkatham svid asya
kathd tad asya kavyam kathd kavyam katharh samtato agni-
samtato 'gnibhir iti yad agnln bhir itikatJtamsvid asyd'napa-
adhdyd1 'thd 'papravasati1 prositam bhavatl 'ty evai 'tad
katham asya3 'napaprositam aha.
bhavatl 'ti.
2. sa ho 'vdca vdjasaneyo yo 6. yo javistho bhuvanesu sa
javistho bhuvanesu sa vidvan vidvan pravasan vide tatha
pravasan vide* tatha tad6 tad asya kavyarii tatha samtato
asya6 kavyam tatha samtato agnibhir iti mana evai ''tad aha
'•gnibhir iti. mana iti ho ''vaca manasai 'ua ''syd 'napaprositam
mano vdva1 bhuvanesu javis- bhavatl "*ti.
tham manasdi* 'vd 'syd 'napa-
prositam bhavatl "*ti ha tad
uvdca.
3. atha hdi 'nam upajaydu 7. yat sa duram paretya
yat9 sa duram paretya 'tha atha tatra pramddyati kasmint
tatra pramddyati kasmin sa sd 'sya hutahutir grhe yam
''sya hutahutir grhe yam asya asya juhvatl Yi yat sa duram
juhvatl ^ti. paretya 'tha tatra pramddyati
kasminn asya sd 'hutir hutd
bhavatl 'ty evai Jtad aha.
4. sa ho ^vdca vajasaneyo yo 8. yo jdgdra bhuvanesu visvd
jdgdra™ bhuvanesu sa vidvan jdtdni yo '•bibhah. tasmint sd
pravasan11 vide" tasmin sd ''sya ''sya hutahutir grhe yam asya
hutahutir grhe yam asya juh- juhvatl 'ti. prdnam evai ''tad
vatl ''ti. prdna1* iti ho 'vaca. aha. tasmdd dhuh prdna evd
prdno vdi1* bhuvanesu jdgarah 'gnihotram iti.
prdna evd 'sya sd hutahutir16
bhavatl. tasmdd dhuh prdno
1 gnihotram iti ydvad dhy eva
prdnena prdniti tdvad agni-
hotram juhoti.
1 A. athaya. 8 A. pahprasarati. 3 C. asyan. 4 C. pravasan cide.
5 B.C. omit. 6 B.C. tasya. ' A. vaca, B. pava. 8 C. manasaid.
9 All MSS. yat. 10 All MSS. jdgdrar. n A. prasavasan.
18 A.B. nide. 13 B.C. -nd. 14 All MSS. vd. 1B A. hukdhutir.
Vol. xxiii.] Brdhmana' Literature. 331
III.
i
The only important differences in the two versions are these :
xii. 4. 1. 12 (the lowing of the agnihotrl-cow) ; 4. 4. 4 (light-
ning burps the sacrificial fire) ; and 4. 4. 5 (the sacrificial fires
come in contact with profane fires) are peculiar to QB. On the
other hand, while QB. xii. 4. 2. 5 (=JB. i. 57. 1) mentions
only one disturbance of the sacrifice through the death of the
sacrificer, the JB. (i. 57. 2 and 3) adds two others. It also
mentions (i. 64. 4) as a separate contingency the fusion of the
dhavamya and gdrhapatya fires.
JB. i. £B. xii.
51. 1. dlrghasattram ha vd 4. 1. 1. dlrghasattram ha vd
eta upayanti ye l(/nihotram eta iipayanti ye 'gnihotram
jnhvati. etad dha vdi sattram juhvati. etadvdijardmaryam
jardmurlyam.1 jaraya va hy sattram yad agnihotram. jar-
evd 'smaii mucyate* mrtyuna ayd va hy evd ^smdn rmicyante
va. mrtyuna va,
2. tad3 ahuh : yad* etasya 2. tad ahuh : yad etasya
dlrghasattrino '•gnim* juhvato dlrghasattrino Agnihotram juh-
'gnln antarena yuktam va vi- vato lntarena ''gnl yuktam va
ydydt saih va careyuh kirii viyayat sam va careyuh Jcim
tatra karma ka prayapcittir iti. tatra karma ka prayapcittir iti.
kurvita hdi 'y« niskrtim api kurvlta hai "*va niskrtim apl
he* ''sty a yajeta. tad u tathd ''sty a yajeta. tad u tan nd \lri-
na vidydd imdn va esa lokdn yete ''man vd esa lokdn anuvi-
anuvitanute yo lgnln ddhatte. tanute yo lgnl ddhatte.
1 C. juru. jaramurlya must be a derivative of *jardmura equivalent
to jlryamura (TMB. xv. 17. 3) which the commentator glosses by jaraya
mudha, (mudha is Sayana's usual gloss for mura in the RV.) What
follows, however, shows that the JB. connects the second member of
the compound (mura) with \"mf ' to die.'
2 C. mucyateta. 3 A. etad.
4 The passage yad .... careyuh is as follows in A : yad etasya agnln (!)
veti yasyd 'ntarena yuktam vd 'piydti sam vd caranti ; in B.C.: yad
etasya dlrghasatrino 'gnih juhvato 'gnln antarena yuktam vd vidhdyat
sam vd careyuh kin tatra karma kd prdyaqcittir iti khvajno [C. yajno]
vdi cakro [C. cako] vajno [C. om.] vd.
5 So all MS8. I have hesitated to emend it. For the reduction of agni-
hotra to agni cf. Francke, WZKM. viii. 241 ; ZDMG. xliv. 481 ; Geldner
in Ved. Stud. ii. 274 ; Bartholomae, IF. xi. 112-114 ; Oertel, Lectures on
the Study of Language, p. 314 ; Osthoff . Etymol. Parerga i. 170 ; 265.
6 A. hye.
332 //. Oertel, [1902.
3. tasyd ''yam eva loko (jar- 3. tasyd ''yam eva loko gdr-
li«jKttt/o b/i«r«t;/ <tnt<iriksuloko hapatya antariksaloko 'nvahd-
'nvdhdryapacano1 lsdv evaloka ryapacaho lsdu loka dhai<<ml-
dhavaniyah*. kdmam vd est< //"/>. kamam nvd esu lokesu
lokesu ynktai'n cd 'yuktam ca vaydnsi yuktam cd 'ytiktam
samcaranti. sa vid- ca samcaranti. sa yadi ha
i/(idi me '•pi grama eva 'syd 'py antarena grdmo '//"'"
'gnln antarena 'yasm nai "*va viyayan nai 'va me ka <-<m<l
1 1 m artir asti na ristih ka 'rtir asti na ristir iti hai 'va
cane9 'ti*. vidydt.
4. trayo ha tvdi grdmydh 4. trayo ha tvdva papavo
papavo '•justdh: durvardha* tmedhydh: durvardha edaknh
elakap pvd*. tesdrn yadi kap $vd. tesdm yady adhifrite
cid antarena sam lyeta1 (?} 'gnihotre Antarena kap cit sai'ii-
kim tatra karma kd prdyaycit- caret kim tatra karma kd prd-
tir iti. yapcittir iti.
52. 1. tad u hai 'ke cchd- tad dhdi 'ke gdrhapatydd
dim* (? ) itstim" (?} eva nivapanto bhasmo 'pahatyd 'havanlydn
yantl™ 'dam visnur vie a- nivapanto yand 'dam vis-
k r a m a1 1 ity etaya 'red. n ur vicakr a m a ity etaya
'red. yajn o vdiv isnus ta d yaj-
nendi 'va yajnam amisamtan-
mo bhasmand 'sya padam api-
vapdma iti vadantah.
tad u13 tathd na kurydd yo ha tad u tathd na kurydd yo hai
tatra bruydd dsdn vd ay am 'nam tatra bruydd dsdn nvd
yajamdnasyd™ 'vdpslt14 ksipre at/am yajamdnasyd 'vdpslt
paramdsdn™ dvapsyate jyestha- ksipre paramdsdn dvopsyate
1 All MSS. vaharyya-. 2 B.C. abhav-. s All MSS. cana.
4 All MSS. yati. 5 A. durvd-. • All MSS. ca.
7 A. sail nejiyeta, B.C. -ji-. s All MSS. cchddim. 9 All MSS. ustim.
10 A. reads yantl, B.C, yantl, all MSS. then insert gdrhapatydd dhava-
nlydn [B.C. -yd] ninayantlydd which seems to be erroneously transferred
from below, vs. 5. where C. also has ninayant lydd for ninayann iydd.
The reading of B.C. yantl would seem to indicate that the quotation idam
visnur, etc., followed immediately. If the words are not regarded as
an interpolation ninayantl must be read for ninayantl ydd.
11 =SV. i. 222 (RV. 1. 22. 17) etc. 19 A. du for tad u.
13 A. yajdmasyd. 14 A. vdpsamt.
15 A. pdrdndsdn, B. vandndsdvan, C. pardndsdvan.
Vol. xxiii.] Brdhmana Literature. 333
grhyam* rotsyatl* 'ti tathd jyesthagrhyam rotsyatl 'tl
hdi 'va sydt. 'cvaro ha tathdi 'va sydt.
2. ittham eva kuryat: ud- 5. ittham eva kuryat: ud-
apdtram vdi vo 'dakamanda- asthdllm vdi vo 'dakamanda-
luih vd 'day a gdrhapatydd lumvd'ddyagdrhapatyddagra
dhavamydn ninayann* iydd dhavaniydn ninayann iydd
idam visnur vicakrama idam visnur vicakrama
ity etaydi ''va 'red. devapavi- ity etaydi 'va 'red. yajilo vai
1 1-< ini vd etad yad rg devapavi- visnus tad yajnendi 'va yaj-
trani etad yad dpas*. tad yad iiam anusamtanoti. yad vdi
eva 'tra yajilasyd 'fdntam bha- yajiiasya ristam yad apdntam
vati yad amedhyam dpo vdi dpo vdi tasya sarvasya cdntir
tasya sarvasya pdntir adbhir adbhir evdi 'nat tac chdntyd
evdi* 'nam tac chamayanti. camayati. etad eva tatra
karma.
53. 1. tad* dhuh: yadetasya 6. tad dhuh : yasyd 'gniho-
dlrghasattrino ignihotram juh- tram dohyamdnam skandet kim
vato '•gnihotrarii' duhyamdnam tatra karma kd prdyapcittir
skandet kim tatra karma kd iti. skannaprdyaccittend 'bhi-
prdyaccittir iti. yad eva tatra mrpyd 'dbhir upaninlya pari-
sthdlydm paricistam sydt tena cistena juhuydt. yady u nlcl
juhuydt. yady u nlcl sthdll sthall sydd yadi vd bhidyeta
*i/<~id, api vd bhidyeta* kim9 skannaprdyaccittendi 'va 'bhi-
tatra karma kd prdyaccittir mrcyd 'dbhir upanin'iya yad
iti. skannaprdt/accittydi10 'vd any ad vindet tena juhuydt.
'bh imrcyd ' skann adhite
'ty atha yad anyad11 vindet 7. atha yatra skannam sydt
find juhuydt. tad abhimrced askann adhi-
2. yadd vdi skandaty atha ta prdjanl 'ti. yadd vdi
dhlyate. reto vdi payo yonir skandaty atha dhlyate yadd
iyam.1* yonydm evdi 'tad reta h dhlyate ltha prajdyate. yonir
l>r<ttisthdpayaty anusthyd 'sya vdiyamretah payastad asydm
retas siktam13 prajdyate™ ya yondu reto dadhdty anusthyd
evam veda. amuto™ vdi par- hd 'sya retail siktam prajdyate
1 A. jyestham grham, B.C. jyesthyagrhyam.
2 A. rotsyanti, B. rotsyasi. 3 C. -yant. 4 A. dcas. 5 B.C. evdiva.
6 A. yad. 7 A. agnir dhotran. * B.C. bhidetat.
9 Here and in the following B.C. abbreviate.
10 A. -ccitti. " A. agnid. 12 A. yay, B. yoniy yay, C. yonir cay.
13 A. siktah. 14 A. prajdyanta. u> All MSS. ahuto.
334 H. Oertel, [1902.
janya skandatl1 '/<««* 'sadh ay o ya evam etad veda. amuto vdi
vanaspatayo jdyante. purusdd divo varsatl *hau 'sadhayo van-
retas skandati papub/tyas3 tata aspatayah prajdyante. puru-
idam sarvam prajdtam. sa sad retah skandati papubhyas
vidydd upa* ma devdhprdbhu- tata idam sarvam prajdyate.
van6 prajdtir9 me bhuyasy7 tad vidydd bhuyasl me prajd-
abhuc chreydn bhavisydml 'ti. tir abhud bahuh prajayd papu-
tatha hai 'va* sydt. bhir bhavisydmi preyan bha-
visyaml V/.
3. atho yatrai ''tad vibhin- 8. at ha yatrd ^vabhinnam
nam9 tad udapdtram vai 'vo sydt tad tidasthdllm vdi vo
"* dakamandalum10 vo 'panina- ' 'dakamandahim vd ninayet.
yed bhur bh vivas11 svar yad vdi yajnasya ristam yad
ity etdbhir vydhrtibhih. eta afdntam dpo vdi tasya sarva-
vdi vydJirtayas sarvaprdyaf- sya pantir adbhir evdi 'nat tac
cittayah. tad anena sarvena chanty a pamayati bhur bhu-
prdyapcittim kurute. vah svar ity etdbhir vydhrti-
bhih. eta vdi vydhrtayah sar-
vaprdyapcittlh. tad anena sar-
vena prayaptiUim kurute.
54. 1. athdi 'tdni kapdldni tdni kapdldni samcitya yatra
samcitya yatrd 'havanlyasya bhasmo 'ddhrtam sydt tan ni-
bhasmo 'ddhrtam1'* sydt19 tad vapet. etad eva tatra karma.
itpanivapet1*. etad evd 'tra
karma.
2. atho khalv dhuh: yat 4. 2. 6. tad dhuh: yasyd
prdca uddrutasya1 6 skandet kim ''gnihotram srucy unnltam skan-
tatra karma kd prdyapcittir iti. det kim tatra karma kd prd-
yadls eva tatra sruci paripi- yapcittir iti. skannaprdyap-
stam sydt tena juhuydt. yady cittend 'bhimrpyd 'dbhir upa-
u rilci sruk sydd api vd bhidye- ninlya paripistena juhuydt.
ta kim tatra karma kd prdyap- yady ^^ nlcl sruk sydd yadi vd
1 A.C. -atl, B. -atim. 2 A. hydu, B. sydu, C. bhdu. 3 A. pacurabhas.
4 A. yupa. 5 B. prdbhrvan, C. pr&bhun. 6 B.C. prajdpatir.
1 B.C. bhry-. 8 B.C. vd.
9 A. vikahnaii, B.C. skannan; the QB. parallel suggests vibhinnam ;
an emendation to visyannam (cf. AB. vii. 5. 2 yasyd 'gnihotram adhi-
qritam skandati vd visyandate vd kd tatra prdyaccittir iti) might also
be thought of. I0 A. -am. n B.C. bhu. 12 A. dhrtam, B.C. dhrtam.
13 A. asyat. 14 A. upanired, B. upanikired, C. upanikared.
15 A. uditasya, B.C. udrutasya. See below 56. 1 ; 57. 2. 16 A. yed.
Vol. xxiii.] Brahmana Literat\ire. 335
cittir iti. tasyo ''ktah1 praty- bhidyeta skannaprdyapcittendi
abhimarpah*. Jvd 'bhimrpyd \lbhir upaninl-
ya yat sthdlydm paricistam
sydt tena juhuydt.
3. tadu hdi'ke tata eva pra- 7. tad dhdi 'ke pratiparetya
tyetyo ''nnayanti. tad u tathd yat sthdlydm paricistam bha-
na kurydt. yo ha tatra bruydd vati tena juhvati. tad u tathd
yad ancHd ''gnihotrend 'ciklr- na kurydt. svargyam va etad
sin3 nyavrtat tasmdn nd ^sye yad agnihotram. yo hdi 'nam
*</<it'n svargyam1 iva bhavisyati tatra bruydt proti nva ayam
tathd hdi V« sydt. svargdl lokdd avdruksan nd
'sye ''dam svargyam, iva bhavi-
syati Ti 'fvaro ha tathdi ''va
sydt.
•4. ittham eva kurydt : yatrdi 8. ittham eva kurydt: tad
' i'n skandet tad upaviped athd evo "* pavi$ed yat sthdlydm pari-
^sminsthdllm dhareyus sruvam*" fistani sydt tad asmd unriiyd
co? srucath canirnijya tad6 ado* ''hareyuh. tad dhdi ''ka upa-
evd 'syo 'nnesydml 'ty uktam valhante hutocchistam vd etad
bhavaty atha yathonmtam un- ydtaydma vd etan ndi 'tasya
mya samidham dddya prdTc1 hotavyam iti. tad u tan na
prey at. tad yathd pratyutthd- 'driyeta. yadd vd etad aydta-
yamitrdnvaded* evamevdi'tad ydmd ''thai 'nad dhavirdtan-
<n'i_-tfii,i i>(~ijnit<~i nam apahatyd* can am kurvate. tasmdd yat
'/n/tim prdpnoti. tad u hdi sthdlydm paripistam sydt tad
''ka upe ''va labhante ihutam asmd unnlyd ^hareyur yady u
tasya yasyd ' ' gnihotrocchistena tatra na sydd yad anyad vin-
juhvati ydtaydmam hy etad iti det tad agndv adhiprityd Jva-
vadantah. tad u tathd na jyotyd ''pah praty dnlyo \lvdsya
vidydd yadd vd etad aydtayd- tad ado hdi 'wo 'nnesydml ''ty
ma bhavaty™ at hdi ''tasyd ''pi iiktambhavatyathd'ltrayathon-
havirdtancanam11 kurvanti. nltam eva 'smd unnlyd 'hare-
yus tena kamam juhuydt.
etad eva tatra karma.
55. 1. tad dhuh: yaddi^tas- 4. 2. 2. tad dhuh: yasyd
ya dlrghasattrino ignihotraih1* Agnihotram dohyamdnam ame-
I A. -am. * A. pratydbhlma$$as. 3 All MSS.-I. 4 A. svargam.
5 A. om. 6 A. data. ' C. prdn.
8 All MSS. paced (perhaps voced ?); the conjecture is only a makeshift ;
cf . AB. ii. 20. 15. " A. mapannatyd. 10 A. bhavatydit.
II A. vindtancanama. I2 A. om.
:J3<5 H. Oertel, [1902,
' '<jii!/iotr<ii'n <l uli ya ma- dhyam apadyeta kirn
<tiii«llu/<i,,i <'i/>< id i/ttd" kh'ii karma Jed prdyapcittir iti.
tut ra k<tr>n<i kd j>raya$cittir iti. tad dhdi 'ke hotavyam mini-
tad >i ha! Jke hotavyam eva3 yante prayatam etan ndi *f</-
inanyante na veil devdh has- syd ''homo '•vakalpate na veil
///<!<•' i-nua blbhatsanta* iti va- devdh kasmdc cana blbhatsante.
(lantah. tad utatha navidyat. blbhatsanta3i tu devah. ittlxnu
puruso ne" 'v«7 blbhatseyad* bl- eva kuryat : garhapatyad us-
bhatsate blbhatsantai9 tu™ de- nam bhasma niruhya tasminn
vah. ittham eva kuryat: gar- enad usne bhasmans tusnlm
hapatasyai 'vo 'snam11 bhasma ninayed adbhir upaninayaty
niruhya™ tasminn emit tusnlm adbhir enad apnoty atha yad
ninayet. tan13 na hutam na any ad vindet tena jnhuyat.
"*hutam. adbhir anuninayed1* etad eva tatra karma.
adbhir evai rnad apnoty atha
yad any ad vindet tenajuhuydt.
2. atho khalv dhuh: yadlb 3. tad dhuh: yasyd 'gniho-
dugdham™ amedhyam17 dpad- .tram dohitam amedhyam dpad-
yeta1* kiih tatra karma kd yeta kim tatra karma kd prd-
prdyapcittir iti. yesv19 evd yapcittir iti. ya evdi 'te lngd-
Tigdresv adhifrayisycin sydt rd nirudhd yesv adhiprayisya)*
tan eva pratyuhya™ tesv eva?1 bhavati tan pratyuhya tasminn
'nat tusnlm ninayet. tan na enad usne bhasmans tusnli'it
hutam na ^ hutam. adbhir anu- ninayed adbhir upaninayaty
ninayed adbhir evdi ^nad dpno- adbhir enad apnoty atha yad
ty atha yad anyad vindet tena anyad vindet tena juhuj/nt.
juhuydt. etad eva tatra karma.
3. atho khalv dhuh: yad™ 4. tad dhuh: yasyd 'gniho-
adhipritam amedhyam™ dpa- tram adhipritam amedhyam
dy eta kim tatra karma kd prd- apadyeta kim tatra karma kd
yapcittir iti™. yesv evd Tigd- prdyafcittir iti. ya evdi Ve
I A. om. 2 A. -dye. 3 A. e. 4 A. kasmic. 6 All MSS. bibhatsa.
6 B.C. nv. ' B.C. eva.
8 blbhatseya from the noun bibhatsa, formed like didrJcseya (by -form
of didrksenya, Whitney, Gr. § 1217, § 1038), from didrksd Whitney, Gr.
§1216a. 9 All MSS. -tsanta. 10 A. idam, B. idum, C. itum.
II C. 'snavam. ^ A. nina ihya. 13 B.C. yan. 14 A. -yer.
15 B.C. yah. 16 B. gdhar, C. dugdhar. " B.C. mmegdham.
18 A. -ye.. 19 D.C. yenasv. 20 All MSS. pratyumhya.
21 All MSS. aivai. 22 B.C. yathdd. 23 A. medh-. 24 A. trtl.
Vol. xxiii.] Brdhmana Literature. 337
resv adhifritam syat tan eva Angara mrudhd yesv adhipri-
pratyuhya* tesv evdi* 'nat tus- tarn bhavati tesv enat tusnlm
nli'n ninayet. tan na hntm'n jtthuydt tad dhutam ahutarii
no, Dhutam. yad ahai 'nat3 te- yad ahai 'nat tesu juhoti tena
su ninayati tena Imtai'ii. yad* v* hutam yad v endns tendi 'vd-
endns' teno eva 'nugamayati nugamayati tend 'hutam. ad-
t< no ahntam. mfhltir < in tint.- lli/r iijKininayaty adbhir enad
nayed adbhir evdi 'nad dpnoty apnoty at ha yad any ad vindet
at/id i/iiff anyad vindet teno tena juhuydt. etad eva tatra
jnltiii/i'it. karma.
4. atho Jchalv dhuh : 56. 1. 9. tad dhuh: yasyd 'gniho-
yatprdg^ uddrutam* amedhyam tram srucy unnitam amedhyam
dpadyeta him tatra karma kd dpadyeta kim tatra karma kd
jirayapcittir iti. tad u hdi 'ke prdya$cittir iti. tad dhdi 'ke
hotavyam eva many ante pra- hotavyam many ante prayatam
yatarn? etan ndi 'tasyd 'homah etan ndl 'tasyd 'homo lvakalp-
kalpata iti vadantah. at ha ate na vdi devdh kasmdc cana
hdi 'ke Adbhir abhydsicya™ blbhatsanta iti. tad dhdi 'ka
pardsincanti. tad u tathd na utsicya chardayanti. tad u
kurydt. yo ha tatra bruydt tathd na kurydt. yo hdi 'nam
pardil vd ayam idam agniho- tatra, bruydt pardsincata nvd
tram dsincat pardseksyate ayam agnihotram ksipre '•yarn
'yam*1 yajamdna iti tathd hdi yqjamdnah pardseksyata iti
'va syat. ittham eva kurydt: 'pvaro ha tathdi'va sydt. it-
dhavanlya eva samidham thatti eva kurydt: dhavaniye
abhyddhdyd1"* 'havan/iyasydi samidham abhyddhdyd 'hava-
'vo 'snam bhasma niruhya™ ta- nlydd evo 'snam bhasma nir-
sminn enat tusnli'ti ninayet. uhya tasminn enad usne bhas-
tanno Initdi'ii1* nd'hutam. ad- mans tus mm ninayet. adbhir
bhir « n u n i nayed adbhir evdi upaninayaty adbhir enad dp-
'nad dpnoty atha yad anyad noty atJia yad anyad vindet
vindet tena juhuydt. tena juhuydt. etad eva tatra
karma.
1 A. pratydhya. 2 A. aindiva, B.C. divdi. 3 All MSS. nas.
4 A. yed. 5 All MSS. vo. 6 All MSS. yenams. 7 C. pra.
8 A. udrutah, C. hudhra.
9 All MSS. pretam. I make the change with some hesitation ; cf
\ i+pra 1 in PW. 10 B.C. -sicca. n A. yd, B.C. ydy.
12 A. -dhdydyd. 13 A. nirihya. 14 A. hun.
338 H. Oertel, [1902.
2. atho khalv a huh : yad 10. tad dhuh : yasyd 'gniho-
avavarset kim tatra karma ka tram srucy unnltam uparistdd
prdyapcittir iti. sa vidydd avavarset kim tatra karma ka
uparistdn1 ma $ukram dgdt prdyaccittir iti. tad vidydd
prajdpatir me* bhuyasy abhuc uparistan ma pukram ag<mn
chreydn bhavisydm't 'ti tathd upa math devdh prdbhuvan
hdi 'va sydt. chreydn bhavisydml 'ti tena
kdmam juhnydd. etad eva
tatra karma.
3. atho khalv dhuh: yatpur- 4. 3. 1. tad dhuh: yat pur-
vasydm dhutdu hutdydm3 an- vasydm dliutydm hutdydm
ffdrd* anugaccheyuh kvob 'tta- athd 'gnir anugacchet kim tatra
ram juhuydd iti. ya eva tatra karma ka praya$cittir iti. yam
pakalo* '•ntikah' sydt tarn adhy- prativepaih pakalam vindet tam
asyan juhuydd ddrdu-ddrdu abhyasyd ''Wiijuhuydd ddrdii-
hy agnih. sa yadi* tasydm9 ddrdv agnir iti vadan. ddrau-
na tisthed10 dhiranyam abhi- ddrdu hy eva ''gnih. yady u
juhuydt. tad11 agner vd etad asya hrdayam vy eva likhed
reto yad dhiranyam ya u vdi dhiranyam abhijuhuydd agner
pita™ sa putras tasmdd dhi- vd etad reto yad dhiranyam ya
ranyam abhijuhuydt.1* u vdi piitrdh sa pita yah pita
sa putras tasmdd dhiranyam
abhijuhuydt. etad eva tatra
karma.
4. atho khalv dhuh: 57. 1. 4. 2. 5. tad dhuh: yad adhi-
yad adhiprite yajamdno mri- prite '•gnihotre yajamdno mri-
yeta kim tatra karma kd prd- yeta kim tatra karma ka prd-
' yafcittir iti. paryddhdyai™ yapcittir iti. tad evdi ''nad
''vdi 'nad visyandayet. etad abhiparyddhdya visyandayed
evd 'tra karma 'tho ha khalvlf> atho khalv dhur etdvat'i sarva-
esdi 'vaie sarvesdm haviryajild- sya haviryajnasya prdyapcittir
ndm prdya$cittih. iti. etad eva tatra karma.
1 All MSS. uparistd. 2 C. vai. 3 A. ydma. 4 A. hdna.
6 A. Jco, B.C. tvo. 6 B.C. gakralo.
7 A.C. antika, B. antaka, possibly to be changed to antike rather than
-kah. s A. di. 9 tasydm sell, dhutdu.
10 tisthed, ysthd with loc. = ' abide by,' 'be satisfied with' (AB. vii.
18. 4) ; cf. stare decisis. u A. om. li! B.C. papitd.
13 B.C. -ydd ity. 14 B. mar-.
15 All MSS. omit dhur, which should probably be inserted. 16 C. vava.
Vol. xxiii.] .Brahman a Literature. 339
2. at/to khalo ahuh: yat
prdcy1 uddrute* yajamdno mri-
yeta kim tatra karma kd prd-
yaccittir iti. yad evd 'top8
caturgrhltam ddistam sydt ta-
trdi 'vai 'nad abhyunnayet.
etad eva "tm k<n-nm.
3. atho khalv ahuh : yat pur-
vasydm dhutdu* hutdydm ya-
jamdno mriyeta kim tatra kar-
nni k<l fin'njapcittir iti. tad u
Inl'i ''ke hotavyam eva many ante
krtsnam vd etasyd 'gnihotramb
Itutam bhavati yasya purvd
Imtd 'hutir* bhavati 'ti vadan-
tah\ tad u tathd na vidydn
IKI vdi pretasyd ' 'gnihotra i'n
j«/toti*. yad eva 'tap9 catur-
grhltam ddistam sydt tatra i
''vdi 'nad abhyunnayed etad
eva ''tra karma10.
58. 1 tad ahuh: yad etasya 4. 1. 9 tad ahuh: yasyd
dlrghasattrino '•gnihotraih juh- 'gnihotrl dohyamdno 'pavipet
vato 'gnihotri duhyamdno ''pa- kim tatra karma kd prdyapittir
vipet kim tatra karma kd prd- iti. tdih hdi ''ke yajuso ''tthd-
yapcittir iti. tarn11 u1* hdi 'ke payanty udasthdd devy
yajuso13 ''tthdpayanty avrttim aditir iti. iyam vd aditir
vd esd yajamdnasi/a pdpmd- imam evd 'smd etad utthdpa-
iniiit />i'<it!<Irpyol* 'pavipati ya- ydma iti vadantah. dyur
syd '•gnihotrl diihyamdno 'pa- yajnapatdv adhdd iti.
vipati. tdm utthdpayanty ud- dyur evd 'smihs tad dadhma
asthdd devy aditir itilf>. iti vadantah. indrdya krn-
iyamlt vai16 devy1* aditir16 imam vatl bhdgam iti. indri-
1 C. pracy. 2 A.B. udute, C. udrute.
3 All MSS. dayac, but cf. §3, note9. 4 B. -tdm. B D.C. -tra.
6 For purva hutd 'hutir. A reads purvdhutibhir. 7 B.C. ved-.
8 A. juhvoti (contaminated spelling from juhvati and juhoti ?).
9 B.C. dayac.. 10 A. kam. n B.C. tad. I2 A. ama.
13 A. yahjuso, B.C. yajnasto. 14 A. pratidrbhyo.
15 A. om. 1S B.C. yam.; A. om.
340 //. Orrtrl, [1902.
eva 'smdi tad1 utthdpayanti. yam eva 'smihs tad dadhma
<~i ;/ >ir yajnapatdv ad had1 iti vadantah. m it ray a va?
it;/ ('ii/nr eva 'smins tad dadhati. r u ndya'ce 'ti. prdnoddn <~i »
in dray a krnvatl bhd- vdi mitrdvarundu. prdnodd-
<l«ui Iti. indriyamev&'smihs ndv evd'smihs tad dadhma iti
tad <ladhati3. mitrdya v a- vadaitta'h. tiii'n taxyam <~ilm-
runaya* ce6 'ti. prcindpd- tydm brdhmandya dadydd
ndu nvdi* mitravarunau prd- yam anabhyagamisydn nmn-
napanav eva 'smins tad dadha- yeta. drtim vd esd pdpmd-
ti* tdms tasydm eva Bhutan hu- nam yajamdnasya pratidrpyo
tdydm brdfiiiKii»ri;/<i <Id<l<iti 'paviksad drtim eva 'smins tat
yam samvatsaram anabhydga- pi~<i>niuii<ii>i pratimunvdnni iti
misyanto9 bhavanty10 avrttim11 vadantah.
asmin pdpmdnaih nivepaydma
iti vadantah™.
59. sais tad n ho 'vdca vdja- 10. tad u ho ''vdca ydjrun-nl-
saneyah: afraddadhdnebliyo kyah: apraddadhditebhyo hai
hdi1* 'bhyo™ gdur apakrdmaty 'bhyo gdur apakramaty drtyo
avrttya16 hi tarn vidhyanti.1'' vd dhutirn vidhyanti. ittham
ittham eva kurydd dandam eva kuryad dandendi'>vdi '//////'/
eva18 labdhvd tendi 'nam vipi- vipisyo 'tthdpayed iti. t<nl
syo'tthdpayet. tad yathd™ vd™ yathdi 'vd'do dhdvayato 'pvo
ado" dhdvayatoM 'pvataro*3 vd 'pvataro vd gaddyeta bali-
gaddyate™ yukto vd ballvarda vardo vd yuktas tena danda-
upavi$ati tena dandaprajitena™ prajitena tottraprajitena y<nn
tottraprajitena™ yam adhvd- adhvdnam samlpsati tarn S<HH-
nam kdmayate tarn samapnuta apmita evam evdi 'tayd danda-
evamevdi'tayddandprajitayd" prajitayd tottraprajitayd yam
1 A. d, B.C. dd.
4 B.C. asdd, A. aydm (confusion of y and dh is very frequent).
3 B.C. adhi.
4 All MSS. mitrdvarundya. The meter makes the change necessary.
But compare for such brachylogy (omission of the ending of the first of
two words joined by ca) Hopkins, JAOS. xxiii, p. Ill ; Wackernagel,
Altind. Gr. i. (1896) p. xvii and the literature cited in notes 8 and 4; Rich-
ter, IF. ix (1898) 29.
5 A.B. ve. 6 A.B. na vdi, C. om. 7 A. -dhato. 8 A. ii.
9 This wording is additional support for Eggeling's translation of the
QB. phrase (SBE. xliv, p. 181, note1). 10 A. -vaty.
11 All MSS. amvrttim. ™ A. vadanti. 13A. s. u B.C. hydi.
15 B. bhydi. 16 A. avrta, B.C. adyatyd. J" A. vicyanti. 18 A. e.
19 B.C. yac.d. w A. vdk, B.C. yd. 21 A. do. *'2 A. ydmyado.
23 C. nva-. 24 A. ddyate. 25 A. -pravitena, B. -pracitena, C. prajito.
26 A.B. totrapracitena, C. om. 'n All MSS. dandapracitayd.
Vol. xxiii.] Brdhmana Literature. 341
tottraprajitayd1 yam* svargam svargam lokaih samlpsati tarn
lokam kdmayate turn samac- samapnute. (See end of next
nute. tarn3 dtmann eva kurvl- paragraph.)
td* ''t i IK inn* eva* tac chriyam
dhatta iti.
60. 1. tad dhuh : yadetasya* 11. atha ho 'vdca Vzm/A:
dlrghasattrino ''gnihotramjuh- dydur vd etasyd 'gnihotrasyd
nit<> ignihotrlvatso nacyet kith 'gnihotry ay am eva vatso yo
tatra karma kd prayapcittir '•yam pavata it/am evd'gniho-
iti. tad u ho 'vaca 'rtinir6 trasthall. na va evam viduso
dyaur vdagnihotrltasyadditya '•gnihotn na$yati kva hy asdu
eva vatsa iyani1 eva 'gnihotra- napyen ndi 'va>h viduso '•gni-
*tli<~iH.. na ha va evamvido hotrlvatso -nafyati kva hy esa
'gnihotrlvatso napyati kva6 hy napyenndi'vam viduso 'gniho-
esag napyen™ no vd evamvido trasthdll bhidyate kva h~t ''yarn
"•ijniltotram duhyamdnam skan- bhidyeta. priyo vdi parjanyo
<l«t;/" <t!ti/<lih™ hy eva-ftratit-isth- varsati tad vidydc chremd-
«t'i no vd evamvido '•gnihotrl nam me mahimdnam adhdra-
duhyamdno 'pavipati. yatha20 yamdno *pavik§ae chreydn bha-
vd esa*1 suvrstam™ varsaty abhi- visydml ^ti. tdm dtmany eva
nisady1* eva tathd1" 'varslcl ity kurvltd Dtmany eva tac chriyani
(n<l in dhuli. (See end of pre- dhatta iti ha smd ''lid ''runih.
ceding paragraph.) etad eva tatra karma.
2. atho khalv dhuh : y ad19 esa 4. 2. 1. tad a huh: yasyd
lohitamduhlt« k I IK tatra karma ''gnihotrl lohitam duhlta kim
L'<~i i>rdyapcittir iti. avrttim vd" tatra karma kd prdya$cittir iti.
esd yajamdnasya pdpmdnam vyutkrdmate ''ty uktvd meksa-
pratidrpya duhe yd lohitam nam krtvd 'nvdhdryapacanam
duhe. sa vyutkrdmate 'ty uktvd pari$rayitavdi bruydt tasminn
''nvdhdryapacanam paricchd- enac chrapayitvd tasmihs tus-
dayitavdi™ bruydt tad adhipri- nlmjuJmydd aniruktam. anir-
tya meksanam krtvd crapayet™ ukto vdi prajdpatih prdjdpat-
tad eva tusnlm ninayet. anir- yam agnihotram. sarvam vd
1 A. totrapravitaya, B. totrapracitayd, C. sto, omitting the rest.
* A. yd, C. om. 3 B.C. nam. 4 B. om. 5 A. ditasya.
6 A. rum, B.C. runlr. 7 A. yam. 8 A. dvd, B.C. tvam.
9 A.B. ena§a. w A. nagyan. " A. askandat.
12 A. tasyd, B.C. asyd; asydm scil. agnihotrasthdlydm.
13 A. samsprstam, B. suspr^am, C. samprsfam. u A. -sed-.
15 A. tvatd, B.C. batd. 16 A. gyad. " A. sa.
18 All MSS. parichchddditavdi. 19 A.B. insert tat.
20 All MSS. yadd. 21 All MSS. esd.
342 H. Oertel, [1902.
»kto vdi prajdpatih prdjdpat- <(>tiri<kt<ini. tad anvna tsarvena
yam agnllmtnnn. atho bhur prdyapcittim kurute. tdi'n t«x-
bhuvas svar ity etdbhir yam dhutydm brahmanaya du-
vydlirtihlilh. <-td >'di vydhrta- dyad yam anabhydgamisyan
yas sarvaprdyapcittayah. tad manyetd \tirn vd esd papmd-
<n«-na sarvena prdyapcittim nam yajamdnasya pratidrpya
kurute. dithe yd lohitam duha drtlm
evd 'smihs tat pdpmanam pra-
timufkcati. at/ia y«d «rtyad
vindet tena juhuydd andrtendi
'va tad drtai'n >/"j>"i"^>/
roti. etad eva tatra karma.
61. 1. yad agnayo 'nugac- 4. 3. 3. tad dhuh: yasya </
eheyuli kith tatra karma kd hapatyo im(gacchet kith tatra
prdyapcittir iti. tarn1 u hdi'ka karma kd prdyapcittir iti. t«n>
ulmukdd* eva nirmanthanti3 hdi 'ka iilmukdd eva nirm<ni-
yato vdi manusyasyd 'ntctto thanti yato vdi purusasyd ""uta-
napyati tato vdva sa tasya to napyati tato vdi sa taxyn
prdyapcittim* icchata iti vad- prdyafcittim icchata iti r<«I-
antah. tad u tathd na vidydt. antah. tad u tathd na kurydt.
ulmukam6 hy eva tata dddya ulmnT\<n'n //" vdi vd \I<~it/<i en-
cared ulmukasya* vd 'vavrcip- reyur ulmukasya vd 'vavrac-
cam* itthani7 eva kurydd ulm-u- cam ittham eva kurydd ulmu-
kdd* evd ''pacchidyd ''r any or kdd angdram dddya tain <ir«n-
abhivimanthed* upa9 ha tarn yor abhivimathnlydd upa lt«
kdmam dpnoti ya ulmukamath- tarn kdmam dpnoti y<> itlnni-
ya1" upo11 tarn™ yo 'ranyoh. kamathya upo tam yo 'ranyoJi.
2. atho khalv dhuh: yad etad eva tatra karma,
dhavamya uddhrto™ inugac- 2. tad dhuh: yasy&'havanl-
chet kim tatra karma kd prd- ya uddhrtah purd ''gnihotrdd
yapcittir iti. anugato vd esa anugacchet kirn tatra karma k<~<
tdvad bhavati ydvad gdrhapat- prdyapcittir iti. gdrhapatyad
1 tam scil. gdrhagatyam. The change from the plural agnayah is
abrupt. There may be an omission.
J A. ujukdd, B.C. unmukad. 3 B.C. -manthayanti.
4 B.C. -tam. 5 A.B. unmuk.
6 A. vavrccinn, B.C. dyaccahn, C. dyavrcchant.
I C. Irttham, B. ithem. 8 B.C. -thend. 9 B.C. udupd, A. upa.
10 A.B. unmukamathyd, C. -kamasyd; all MSS. insert yarn.
II A. umapo. » A. tath, B. tay, C. rtthay. " All MSS. udhrlo.
Vol. xxiii.] Brdhmana Literature. 343
yo nd 'nugacchati. sa yady evdi inam prdncam uddhrtyo
apt bahv iva krtvo1 '•nugacchet '•pasamddhdyd '•gnihotram ju-
punah-punar evdi 'warn uddha- liuyat, sa yady api patam eva
ret. etad end 'tra* karma. krtvah punali-punar uddhrto
'•nugacched gdrhapatydd evdi
'•/HUH prancam uddhrtyo ''pa-
samddhdyd '•gnihotram juhu-
ydt. etad eva tatra karma.
3. atho khalv dhi(h : yad 6. tad dhuh: yasyd lhavanl-
dhavamya uddhrtr gdrhapatyo ye inanugate gdrhapatyo '«?<-
'•intgacchet kim tatra karma kd gacchet kim tatra karma kd prd-
prdyapcittir iti. tarn ti3 hdi ^ke yapcittir iti. tarn hdi 'ke tata
tata eva prdficam* uddharanti. eva prdncamuddharantiprdnd
tad ^«B tathd na kurydd yo inaae vd agnayah prdnan evd 'sma
tatra brut/at prdco nvd ay am etad uddhardma iti vadantah.
yajamdnasya prdnan prdvrk- tad u tathd na kurydd yo hdi
san7 marisyaty ay am yajam ana lnam tatra bruydt prdco nvd ay-
iti tathd hdi 'va sydt. am yajamdnasya prdnan prd-
rdutsln marisyaty ayam ya-
jamdna iti 'p-varo ha tathdi 'ya
sydt.
4. tarn u hdi 'ke tata eva 7. atha hdi 'ke pratyancam
pratyancam* dharanti prdno dharanti prdtioddndv imdv iti
vdi gdrhapatyo 'pdtia dhava- vadantah. tad u tathd na kur-
myas samviddndu vd imdu yat. svargyam vd etad yad
prandpanav annam atte9 'ti (ignihotram. yo hdi 'nam tatra
vadanto 'thogrho vdigdrhapat- bruydt prati nvd ayam svargdl
yah pratistho vdi gr hah. sa ya lokdd avdruksan nd ^ye ldam
enarh10 tatra bruydt pra nvd svargyam iva bhavisyatl 'tl
ayam asydi pratisthdyd acyo- 'pvaro ha tathdi 'wa sydt.
sta11 marisyaty™ ayam yaja-
mdna iti tathd hdi ''va sydt.
5. tarn u hdi lke gdrhapatya 8. atha hdi 'Are lnyam gdrha-
evam avadhitvo13 ^pasamddadh- patyam manthanti. tad u tathd
ati. tad u tathd na1* kurydt1*. na kurydt. yo hdi 'nam tatra
yo ha tatra bruydd agndv adhy bruydd agner nvd ayam adhi
1 C. krtyo. 2 A. ti. 3 A. rma. 4 A.B. pratyaftcam.
8 A. uta. 6 B.C. ha. 7 A. pravrsyam. * A. pratyantam.
9 B.C. atta iti, A. anta iti; the asyndeton is harsh, a compound would
be expected ; anna : :attr as in QB. vi. 1. 2. 25.
10 B.C. enat. " B. avyosfam, C. arcaisjaih. "B.C. risyaty.
13 A.B. adhitvo, C. apadhitvo. u A. nu. 16 A. ttayyad.
VOL. xxm. 23
344 H. Oertel, [1902.
ay mm1 ajyanat ksipre* '•sya dm- dvisantam bhrdtrvyam ajljan-
liit/i b/tnltrri/n j<ni!st/<it<i iti ata ksipre lsya <li'i,ytn bhratrvyo
tatha hai 'va syat. janisyate priyatamam rotsyat't
Vt 'pvaro ha tat hai 'va sydt.
6. tamuh&i'ke'nugamayya* 9. atha hai 'ke lnuganwi/i/<~i
innnthanti. tad v, tatha na kw- 'nyam muntli«ntl. tasyd 'paw/
yad yo ha tatra bruydd api yat ne 'ydd api* yat paripistam
parifistam abhut tad* ajljasan abhiit tad ajljasata na 'sya
iia'sya dayadap cana* paripek- dayadap cana paripeJcsyata in
syata* iti tatha hai 'va syat. 'pvaro ha tathcii 'va syat.
7. ittham eva kiiryat : aran- 10. ittham evakuryat: aran-
yor eva samarohayeta 'yam yor agnl samarohyo VA'/7/7
te yonir rtviyo yato jdto ndavasdya mirmathya juhvad
arocathas tarn jdnann vaset tatha ha na kdm can a
ay no1 drohd 'tha no var- paricaksam karoti navavasana
dhayd rayim atha no n asyd 'bhitoratrath Imtoi'n
vardhayd gir a* iti v dsa bhavati.
udavasdya juhvad"* vasen10 na-
vauasane 'ha 'syo11 'bhayatord-
tram hutam bhavati no kdm
cana paricaksam kiirute.
8. sa prdtar bhasmo 'ddhr- 4. 4. 1. atha prdtar bhas-
tya™ fakrtpindena parilipya™ many uddhrtya gomay,end lip-
yathdyatham agnln ddadhlta. yd 'ranyor evd 'gn't samdroh-
etad evd 'tra karma. ya pratyavasyati mathitvd
gdrhapatyam uddhrtya 'h<i-
van'iyam dhrtyd 'nvdhdryapa-
canam agnaye paihikrte 'sf«-
kapdlam purodapam nirvapet
. . . (Proceeds to describe the
preparation of this cake), etad
eva tatra k«rin<i.
9. atho khalv dhuh: yad 4.4.6. taddhuh: yasya'ha-
dhavanlyam anuddhrtam" 62. vanlyam anuddhrtam ddityo
1 abhy astam iydt kim tatra 'My astcon iydt kli'n t«tr« h-« r-
* The JB. supports Eggeling's view (SEE. xliv. 191 note1) that there
is an omission here in QB.
1 B.C. agnd. • All MSS. -pra. s A. nugamadhya.
4 All MSS. t. 5 A. caiina. 6 All MSS. parigeksata.
1 For jdnann agna, A. has jdnagna ; B.C. have janann agni.
8 A combination of e. g. VS. iii. 14 a-d (which with the other saih-
hitas differs from RV. iii. 29. 10 in c. and d) and d of RV. iii. 29. 10.
9 A. juhva. 10 A. sen. n A. nyo. '* All MSS. dhrtya.
13 C. -yava. u A.B. anudhrtarii, C, uddhrtaih.
Vol. xxiii.] Brdhmana Literature. 345
karma kd prdyapcittir iti. ma kd prdya$cittir iti. ete
etasmdd dha vdi vipve devd vdi racmayo vipve devds te
apakrdmanti yasyd 'havarii- 'stndd apaprayanti tad asmdi
yum anuddhrtam abhy astam vyrdhyate yasmdd devd apa-
eti. sa darbhena suvarnam prayanti. tarn anu vyrddhim
hiranyam prabadhya papcdd yap ca veda yay ca na td ubhdv
dharet. tad etasya rupam kri- dhatur amiddhrtam asyd ^bhy
yate ya esa1 tapaty1 ahno* vd astam agdd iti. tatre 'ttham
etad rupam tad ahno rupam kurydt : haritam hiranyam
/•/•/' ;/ate. athe 'dhmam* ddlpya darbhe prabadhya pa$cdddhar-
prdncaih hareyuh. tarn upa- tavdi bruydt. tad etasya ru-
samddhdya caturgrhltam dj- pam kriyate ya esa tapaty ahar
yam grhltvd vipvebhyo de- vd etad ahno rupam kriyate.
vebhyas svdhe ''ti juhuydt. pavitram darbhdh pavayaty
tad yathd vd ada* dvasathavd- evdi ''nam. tad athe ^dhmam
sinam* kruddham yantam uksa- ddlpya prdncam hartavdi brii-
vehata1 vd ^numantrayetd 'ny- ydt. brdhmana drseya ud-
ena vd priyena dhdmndi* ''vam dhared brdhmano vd drseyah
eva tad vipvdn devdn amiman- sarvd devatdh sarvdbhir evdi
trayate. te9 hd ''smdi sarva 'namtad devatdbhih samardha-
evdla 'kruddhd bhavanti. yati. tarn upasamddhdya pra-
tiparetya gdrhapatya djyam
adhiprityo 'dvdsyo ''tpuyd 'vek-
sya caturgrhltam djyam grhl-
tvd samidham upasamgrhya
prdfi udddravaty athd ''hava-
nlye samidham abhyddhdya
daksinam jdnv dcya juhoti
vipvebhyo devebhyah svd-
he ''ti. so yathd brdhmanam
dvasathavdsinam kruddham
yantam uksavehato 'pamantra-
yetdi ''vain evdi ''tad vipvdn de-
vdn upamantrayate. jdnanti
hdi 'nam upa hdi 'nam dvar-
tanet. etad eva tatra karma.
1 A. eka. 2 A.C. tapate, B. tadhaty. 3 A.C. nho.
4 A. dgam, B.C. dbham. 5 A.B. adavada, C. da.
6 A. avasthavds ; C. avasathdvds-. '' A. rksa-, B.C. -hakd.
8 B. yd-, C. thd-; B. -no, C. -we. 9 All MSS. omit. 10 A. ev&.
346 H. Oertel, [1902.
2. atho kit at? dhuh : yad 7. tad <!/<////: yasyd 'hava-
aha vain-yam annddlirtmit1 63.1 iiiyam anuddlirt'im ddityo Wiy-
abhyudiydf kh'a tatra karma n<lti/rit hint tatra karma ka
kd prdt/apcittir iti. etaemdd* pr&yapoitfir iti. ete vdi rap-
r<li vipve* devd apakrdm- mayo vipve devds te '•smdd usi-
! yasya, 'havanlyam amid- vanso '•paprayanti. tad asmai
dhrtani abhyudeti. sa darbhena vyrdhyate yasmad deva apa-
rajatam hirani/«ni />r<il><i<llii/a prayanti tain ami vyrddhhh
purastad dharet. tac candra- yap ca veda yap ca na ta ubhav
maso" rupam kriyate. ratrer dhatur amiddhrtam asya 'bhy-
va etad rupam tadratre rupam* ndagad iti. tatre 'ttham kur-
kriyate. athe1 'dhniam* cidlpya yat : rajatam li!r<uii/<ti'ii darbhe
'nvancam* hareyuh. tarn upa- prabadhya purastad dhartavai
samadhaya caturgrliitam aj- bruyat. tac candramaso ru-
yam grhltva vipvebhyo de- pam kriyate ratrir vai candra-
vebhya svahe 'ti juhuydd mas tad rdtre rupam kriyate.
yatra vdi dlptam tatrdi ''tad pavitram darbhdh. pavayaty
iha gdrhapatya ity eva* vidvan evdi \iarn. tad athe \lhmam
uddharet. asdv eva bandhur*. ddlpyd ''nvancam hartavdi bru-
atha™ hdi ''ka dhur ete ha11 vdi ydt. brdhmana drseya uddha-
svargam lokam papyanto juh- red brdhmano va drseyah sarvd
vati ya ddityam iti. sa yo™ devatdhsarvdbhirevdi''riamtad
vd tvdi13 gataprls1* sydd yo vet devatdbhih samardhayati. tarn
''smdl™ lokdt1'"** ksipre praji- upasamddhdya pratiparetya
ganset™ sa uditahoml sydt. gdrhapatya djyam adhiprityo
\lvdsyo ''tpuyd 'veksya yathd-
grhltam djyam grhltva sam-
idham upasamgrliya prdn udd-
dravaty athd 'havaniye sam-
idham abhyddhdya daksinam
jdnv dcya juhoti vipvebhyo
dev ebhya h s v dhe *ti. so
lsdv eva bandhur na ha vdi
1 A.B. udhrtam. 2 B. adbhyudlyat; C. -uday-. 3 A. tasmad.
4 A.B. -va. 6 A. -most/o. 6 A. -d. '' B.C. yathe.
8 All MSS. dbham.
* From here (eva) to ** below (loMt) there is a lacuna in C.
9 A. baddhva, B. baddhvti,. I0 All MSS. tha.
11 B. inserts dagna ya samsrajyeran (from the beginning of chapter 64).
12 A. ho. 13 A. dvdi. u A. gatafnl, B. gatacrl. I6 B. an.
lfl A. -jigdset.
Vol. xxiii.] Broli maim Literature. 347
tatra kd cand 'rtir na ristir
bhavati yatrdi 's« prdyapcittih
kriyate. etad eva tatra karma.
2. at/to khalv ahuh: 64. 1 4. 4. 2. tad ahuh: yasyd
yadd ''gnayas satitsrjt/frau kh'n 'gnayah samsrjyeran kiih tatra
tatrn karma ka prdyapcittir karma ka prdyaccittir iti. sa
iti. sa yadi parastdd anyo yadi parastdd dahann abhlydt
'•bhidahann1 eydtsa vidydt par- tad vidydt parastdn ma puk-
astan nx'i yukram agcit prajatir* ram daann upa mam devdh
nn hlirn/asy* abtntc chreydn prabhuvan chreycin bhavisyaml
bhavisydnu ''ti tathd hat '•«« *ti. yady u asya hrdayam vy
fit/at, yadi tv asya hrdayam eva likhed aanaye mmcaye
i-ilikhcd <i<jiiaye vivicaya isthh 'stafcapalant • purodapam nirva-
i<irr<ii><'t. eta eva pancadapa pet. tasyd ''vrt to, eva sapta-
sdmidhen'tr vdrtraghndv djya- dapa sdmidhenlr anubruydd
hlidgdn I'irdjdu* samydjye° vdrtraghndv djyabhdgdu vird-
athdi* 'te ydjydpuronuvdkye v i jdu sai'nydjye athdi *te ydjydnu-
te visvag1 vdtajutdso6 vdkye vi te visvag vdta-
nijne bhdmdsap puce pu- jutdso ague bh am as ah
cayap car ant i tuvimrak- puce pitcayap car ant i
sdso* divyd10 navagvd11 tuvimraksdso divyd na-
vand van ant i dhrsatd1* vagvd van a van ant i
rujanta1* ity atha ydjyd dhrsatd rujanta ity atha
tvdm agne mdnusir il- ydjyd tvdtn agne mdnuslr
ate1* vifo hotrdvidam idate vipo hotrdvidam
vivicim ratnadhdta- vivicim rdtnadhdtamam
m a ihla giiha sant a m s u- g u h a sant a ih s nb h a g a
bhaga vipvadarcatamtu- v ipv adarpata m tuvisva-
v ism anasam18 s u y aj a m" n a s a m s u y aj a m g hrta-
gh r tapriy am 18 iti. atho priyam iti. atho ha yo dvi-
hdi ''nayd pdpmand vydvrtsya- sato bhrdtrvydd vydvivrtseta
n«'nio yajeta ksipre hdi 'va tatkdma etayd yajeta vi hdi
pdpmano vydvartate. ^vd 'smdd vartate. etad eva
tatra karma.
1 S.C. -hagn.
2 B.C. prajapatir. Siniilar phrasology occurred above, at the end of
<JB. xii. 4. 1. 7. 3 A. bhiiyacc. 4 A. virajye. 5 A. oin. 6 A. the.
1 A. vifvag, 8 C. -tdvo. 9A.B. tuvimrksdso, C. tamrks-.
10 A. dipya. n A. vacvd. 1S A. dhrtd.
13 =TS. iii. 3. 11. 1. (RV. vi. 6. 3). 14 A. igate.
15 All MSS. -dhdtdmam. '• B.C. tuvismdn-. " C. suyujam.
18 A. prtha-. The quotation is TS. iii. 3. 11. 2 (with which it agrees in
reading tuvismanasam for tuvisvanasam of RV. v. 8. 3).
348 H. Oertel, [1903.
2. yadi tv ayamito lbhidah- 3. yad v ayamito dahann
<nn> eydd1 agnaye samvargdye* abhlydt tad vidydd abhi dvis-
'stii'nnirvapedetd eva pancada- antam bhrdtrvyam bhavisydmi
fa sdmidhenlr* vdrtraghndv preydn bhavisydmi 'ti. yady
rijyabhdg'du virdjdu saih ydjye u asya hrdayam vy eva likhed
(ttfiai, 'te yajydpuronuvdkye agnaye samvargdyd 'stdkapd-
65. 1. ma no asm in ma ha- lam puroddpam nirvapet tasyd
dhane para* varg* bha- 'vrtta eva saptadapa samidhe-
rabhrd6 yatha sa m v a r- nlr anubruydd vdrtraghnd v
gam1 sam rayim* jaye" djyabhdgdu virajau samydjye
'tyathayajyaparasya ad hi athdi 'te ydjydnuvdkye para-
samvato varam10 abhy d $yd ad hi samvato 'va-
tara yatrd ''ham asmi rd2n abhy d tara yatrd
tarn ave^Sti. atho hdi >na- 'ham asmi td2n ave ''ty
yd yad™ bhrdtfvyasya sam- atha ydjyd md no as-
vivrkseta tatkdmo1* yajeta™ min ma hd dhane pard
ksipre hdi 'vd ''sya samvrnkte1 '". varg bhdrabhrd yatha,
s a m v arga m sam ray i m
jaye 'ti. atho ha yo dvisato
bhrdtrvydt samvivrkseta tatkd-
ma etayd yajeta sam hdi 'vd
''smdd vrnkte. etad eva tatra
karma.
2. atho khalv dhuh: yad 4. 3. 4. tad dhuh: yasyd
agndv agnim abhyuddharet ''gndv agnim abhyudhareyuh
kim tatra karma ' kd prdya$- kim tatra karma kd prdyap-
cittir itt. cittir iti. ipvardu vd etdu
sampadyd 'pdntdii yajamdna-
sya prajdm ca papiinp ca nir-
dahah. tad abhimantrayeta
samitam etc. (quoting VS. xii.
57 and 58) dhehl ''ti pdntim eva
1 B.C. ed. 2 A. suvargdye. 3 B.C. -midh-. 4 A. card.
5 A. vad, B. vdg, C. var. 6 A. -srd.
7 A. smavar-; all MSS. -ga, For the reading sam vargam (both RV.
and TS. have sam-vdrgam) cf. Weber's note14 on TS. ii. 6. 11. 3.
8 A. ratham. 9 =SV. ii. 1000 (RV. viii. 75. 12). 10 All MSS. -am.
11 C. abhye. The quotation=RV. viii. 75. 15 (but with the variations,
as in MS. ii. 7. 7, varam and tarn for RV. varaft, and tdft). 12 A. vat.
18 A. -md. 14 A. yejeta. 15 A. samprkte ; B. samvrkte ; C. samvrte.
Vol. xxiii.] Brdhmana Literature. 349
'blii/am etad vadati yajamdna-
sya prajdydi papundm ahin-
sdydi.
3. agnaye '•gnimata istim 5. yady u asya hrdyam vy
ii'inmpet. eta eva pancada$a ev a likhed agnaye Animate lstd-
!«'nnidhen~ir vdrtraghnav djya- kapdlam purodd$am nirvapet
bJuigdu virdjdu samyajye athdi tasyd 'vrt saptadapa sdmidhe-
'te yajyapuronuvakye* agni- nlr anubruydd vdrtraghnav
nd 'gnis samidhyate ka- djyabhdgdu virdjdu samyajye
v i r grhapatir yuv d h a- athd i 'te ydjydnuv dkye agni-
i'1/avdd'' juhvdsya* ity na ' gnih samidhyate ka-
atfia ydjyd tvam hy agne vir grhapatir yuvd ha-
agnind vipro viprena vyavdd juhvdsya ity atha
s an sat a* sakhd sakhyd ydjyd tvam hy agne agni-
samidhyasa" ity atho hdi nd vipro .viprena sant
",t<i;/ri l,-<i li n> avarcasakdmo ya- sat a sakhd sakhyd satn-
jeta tejasvl hdi 'va brahmavar- idhyasa iti pdntim evd 'bhy-
casl bhavati. dm etad vadati yajamdnasya
prajdydi papundm ahinsdydi.
4. atho khalv dhuh : yad etad eva tatra karma.
<~iJiavanlyagdrhapatydu* saiii-
wyyeyatam ki>h tatra karma
kd prayapcittir Iti. agnaye
vltaya1 istim8 nirvapet. etd
eva pancadapa sdmidhen'ir
vdrtraghnav djyabhdgdu vird-
jdu samyajye athdi 'te ydjyd-
j»ironui'dkye agna d ydhi
vltaye grndno havyadd-
taye ni hotd sat si barhi-
sl9 'ty atha ydjyd y o agni m
devavitaye havismdn
dvivdsati10 tasmdi11 pd-
v aka mrdaye™ ''ti tasm di
ka mrdaye 'ti.
1 All MSS. -ya. 2 A. havyavarqa ; B.C. havyavdvyavdharya.
3 =SV. it. 194 (RV. i. 12. 6). 4 A. st&.
5 =RV. viii. 43. 14. 6 A. dhavanlyasyagdrh, B. -patyam.
1 Cf. A.B. vii. 6. 2. « A. ndastin, B.C. -U.
9 =SV. 1. 1. a-c (RV. vi. 16. 10). 10 A.B. dvidas-. u A. smo.
12 =SV. ii. 196, a-c (RV. 1. 12. 9).
Phrases of Time and Age in the Sanskrit Epic. — By E.
WASHBURN HOPKINS, Yale University, New Haven, Conn.
[This paper is the second installment in the series announced above,
First Half, p. 109.]
A NOTICEABLE trait in Sanskrit is the habit of expressing
time-relations by adjectives. The epic has many examples:
a-nirdapa ("not out of the ten days," xii. 36. 26); sastika =
sastikaudama ("rice that ripens in sixty days"); caturthaka
("a fever that comes every four days"); masakalikam (veta-
nam, "wages for a month"); ekamasin ("in a month"); masi-
kasamcaydh ("those who have a month's store"); dvadapa-
varsika (a boy "of twelve," or a store "for twelve years");
trdivdrsikam bhaktam adhikam ca ^pi ("food for three years
or more", xii. 165. 5; 245. 8ff.). Compare the adverbial rela-
tion, idam dhnikam kurvan, "doing this daily" (aharahah).
The adjectival relation exchanges with the accusative of the
noun. Thus, the period of the Manes' joy, according to the
food offered to them, is expressed by the plural accusative,
except in the case of the four-month unit, caturmasam, or by
adjectives, trptir dacamasikl, dvadacavarsikl, etc., xiii. 88.
5 ff . Unique is masacarika, "occupied for a month", xii.
358. 8.
Our "never" in "never before done", "I am never weary
of hearing you ", is usually expressed by the simple negative,
akrtam purvam, na hi trpyami kathyatah. Thus, "he never
got there ", na kila tatra gacchat sah ; " one should never trans-
gress the rule", na ca ^nyad iha kartavyam kimcid urdhrath
yathavidhi. But na karhi cit and na kada cana occur when
emphasis is required, and yada with the negative is used in the
same way: na ''suyami yadd vipran, "I never murmur against
the priests", xiii. 36. 4.
' ' Lately ", besides phrases such as na drat (maryade 'yarii
sthapitci, i. 122. 8), is nava-, in composition: navaja, "lately
born" (later born is avaraja, with ablative, i. 128. 29) ; navava-
dhu, "lately a bride" (unique in the epic, vii. 146. 31). Lately
Vol. xxiii.] Time and Age in the Sanskrit Epic. 351
as "just now" is idamih tavad eva, xii. 227. 99. "As soon
as" is expressed by matra, "merely": cintitamatram agatam,
"merely (as soon as) thought of it came", i. 19. 21; jatamatre,
"as soon as he was born", i. 123. 7; dsannamatrah purusas
ti'iili, "as soon as they reached the man", xiii. 111. 32; nivrtta-
ni litre tv ay ana uttare vdi divakare, " as soon as the sun returned
upon its northern course ", xii. 47. 3. The same idea may of
course be expressed in other ways. Thus "as soon as morn-
ing comes" is kalyam eva, i. 164. 10; "as soon as tomorrow
comes ", cva iddmm.1 " Too long a time " is atimahan kalah,
xiv. 14. 14. "Too early" and "too late" are expressed by
atikalyam, atisayam, xiii. 104. 24 (Manu iv. 140) in a section
made up of Manu and (from 31 on) of xii. 300 ff .
In determining the exact time, some words make the context
necessary. Thus upasthite krtyakdle and iipasthite '•smin sam-
grdme mean just before the time of action and war; but in xi.
25. 44, upasthite varse means when the year has actually arrived.
As a general thing, however, the sense is clear: samvatsare
prapte, at the beginning of the year; samdpte, gate, purne,
vyat'ite, at the end of the year; tata iste '•hard prapte muhurte
sadhusammate, "when an auspicious day arrived and an hour
approved by the soothsayers", i. 113. 18; apraptavati tasmin
i/<~»(vanam, "without his having reached manhood", i. 101. 4.
Peculiar is abhi-gatah (samap catasrah], iii. 158. 3, followed
by pancamlm abhitah samam, "about."
Both the personal and impersonal use of participles with time-
words are current: kale prapte tithau ksane, iii. 57. 1; rtukalam
amiprapta, i. 63. 40; rtukale samprapte, ib. 82. 5. He "made
time" is "died," expressed both by kaladharmam upeyivan
and by kalam cakara. Words for "before" and "after" are
discussed in the article on syntax (see below). Here I will note
only that itah points backward as well as forward, and that
/»»•('/ is future (as well as past) in xii. 322. 35 ff.
1 So iddriim is "at once." The morrow-phrases are very numerous.
The noun is gvahkdla (the scholiast, xiii. 76. 5, cf. i. 195. 32, says that one
should beware of confusing this with svakdla, which would mean one's
death-day). The adverbs are cvah, kalyam, aparedyus, and, xv. 22. 24 ff.,
compounds cvobhute, cvahprabhdte. The day after tomorrow is (ad-
verbial), trtlydhe, trtiyadivase.
352 E. W. Hopkins, [1902.
The subject of meal-time, so engrossing to the ascetic, is-
worthy of a special paragraph. Most of the adjectival forms
referred to above have to do with eating. Thus, caturthakdlika ,
one who eats once in two days (caturthdstamakdla, in two or
four) ; trirdtra, one who eats once in three days ; kale caturthe,
sasthe kale, at the end of two days, three days. The participle
is sometimes added: caturthe niyate kale kadd eld apt cd '«#«///< ,
"(I eat) only once in two or even four days" (trsndvinayanam
bhunje), xv. 3. 25. In all cases like kale caturthe, sasthe, astame
(at the end of two, three, or four days), as in iii. 179. 16; 293.
9; iii. 84. 54 and 150; xii. 165. 61; xiv. 57. 3ff., the ordinal is-
to be halved1 for the number of days; sa&thakcilopavaain being
equivalent to trirdtrah, one who fasts for three days. The
word for time is sometimes expressed by the word for meal, as
in xii. 165. 11, bhaktdni sad anacan, "fasting six meals" (three
days). Occasionally the word for time is merely implied. Thus,
" one who takes food once in ten days " is dacdhdra (= dacdJid-
hdra) : saptardtradacdhdro dvddacdhikabhojanah, "a seven-
night (or) ten-dieter (or) a twelve-day feeder", xii. 304. 17.
Haplology helps (so to speak, "a ten-dayit man" from "ten-
day-diet"), as is recognized by the scholiast, eko hdkdro luptah.
The rule for eating is laid down several times in the later epic,
and always in about the same words, to the effect that one should
take two meals a day and not eat between-times : ' ' Eve and
morn is eating ordained in the Veda for men ; eating between-
times is not approved", xii. 193. 10; " One would (get the merit
of a) perpetual fast if one did not eat between the morn-meal
and evening-meal ", antard prdtardcam ca sdyamdcam tathdi
'va ca, xii. 221. 10; " One should not sleep by day, nor in the
fii-st or last part of the night ; nor should one eat between-times ",
na divd prasvapej jdtu na purvdparardtrisu, na bhunjltd "*nta-
rdkdle, xii. 244. 6-7; in xiii. 104. 95, the same rule, with nd
'ntardle. Food taken at one time and another (as we say) is
bhaktam bhaktam annam. A list of fasts and fasters is given
at xii. 304. 16 ff., ekardtrdntardcitva, ekakdlikabhojana,' catxr-
1 Bilhler, on the authority of a scholiast, renders Jcdla as "hour" in
caturthasasthdstamakalabhojin, Vas. vii. 8, and this is at times a mean-
ing of the word (v. p. w. s. v.); but the epic passages all seem to have the
meaning explained above, though N. also takes kdla as hour of the day.
Vol. xxiii.] Time and Age in the Sanskrit Epic. 353
tit astamakala, sdsthakdlika, sadrdtrabhojana, astdhabhojana,
and so on, up to masopavasin ; but such fasts up to a month
are surpassed in xiii. 106 and 107, where are told the rewards
for fasting by degrees, up to a thirty-days fast for ten years.
Two meals a day is the rule in Ap. Dh. S. ii. 1. 1. 2, kalayor
bhojanam, and £B. ii. 4. 2. 6. "eat only in the evening and
morning."
As indriya, mahabhuta, tattva, sarga, etc. in the philosophical
phraseology of the epic are either masculine or neuter, as recorded
in my Great Epic, pp. 98, 102, 130, etc., so in the category of
time-words there is more or less confusion of gender, the tend-
ency being in this class to convert masculines into neuters in the
later epic. The change from neuter ayuta to masculine occurs
in iii. 40. 1, varsdyntdn bahun ; but ordinarily the change is in
the opposite direction and is found in the great mass of later
additions; in both epics, for that matter. Thus, the regular
gender of tnuhurta is masculine, but in R. vii. 34. 9 we find
idam mit-hurtam (Gorr. has imam) and in Mbh. xiii. 14. 379,
dindny astau tato jagmur muhurtam iva, " eight days passed
then like a moment ". So varsapugdn is a constant phi-ase ; but
in R. i. 48. 16, we find varsapugdny anekdni, and in Mbh. xii.
223. 20, bahuni varsapugdni. Again, nimesa is everywhere
masculine, till in xiii. 100. 41 occurs aksinimesdni.
The confusion is of course found in other categories as well,
and occasionally we find a Vedic reversion, as in xiii. 42. 17,
dadarpa mithunam nrndm
cakravat parivartantam grliltva pdnind karam,
' ' he saw a pair of men revolving hand in hand " ; where the
scholiast says that both the active voice and the masculine
gender of the participle are justified by Vedic usage.
AGE.
Age, from birth on, janmaprabhrti, or from childhood up,
bdlydt prabhrti, till the limit of life, param ayuh, when one
passes it, gatayuh, and gives up the ghost, parasK/i, may be
indicated by a simple number : gatd1 trir astavarsata dhriivo lsi
1 Though atlta, vyatlta, vyatikranta, are more common, yet gata is
not unusual of time passed, e. g. i. 98. 11, samvatsardn rtun mdsdn
bubudhe na bahun gatdn, " knew not that many years, etc., had passed."
354 E. W. Hopkins, [1902.
paficavifipakah (cf. ayitika, etc.), "thrice eight years are gone,
you are twenty-five ", xii. 322. 63 ; by the formal addition of
'age' (in the last example this follows, vayo hi te 'tivartate),
paficdpadvarsavaydh, "aged fifty years", xii. 85. 9; or varsika
or 'year' or 'arrived,' etc., is expressed, as in xi. 3. 15-16:
garbhastho* vd prasuto vd 'py at ha vd divasdntarah
ardhamdsagato vd 'pi mdsamdtragato '•pi vd
sain vat saragato vd ''pi dvisaihvatsara eva vd
yduvanastho ''tha madhyastho vrddho vd ''pi vipadt/ate.
Current2 phrases are saptdhajdta, a week old, viii. 68. 10;
masajata, a month old; dvihdyanavat, like a two-year old, xii.
267. 28; trihdyana, a three-year old, sodapavarsa, a sixteen-
year old, sastihayana, sastivarsin, a sixty-year old (elephant),
afltipatavarsa, a hundred and eighty years old (woman), dapa-
dvddapavarsdh, (children) of ten or twelve, iii. 188. 60; dn<-u-
varsin, patavarsin, patavarsasahasrin, xiii. 8. 21 ; 18. 7.
Peculiar is xiii. 30. 31, "as soon as born he became (grew)
thirteen years old," sa jdtamdtro vavrdhe samdh sadyas tra-
yodapa. In xiii. 102. 57, dapavarsani (bdlah) can scarcely be
"ten years of age" (but goes with the verb).
In a repeated stanza, vii. 125. 73 = 192. 64=193. 43, Drona
is declared to be vayasd^yitipancakali "eighty-five in age";
yet this is said by the scholiast to mean "four hundred years
old ", which perhaps in an earlier text would be correct ; but
Drona has so much that is modern that one need not hesitate to
believe that this is merely a late and artificial way of saying
eighty -five ("having eighty and pentad"). So satka is used
for six in the late epic and the late Pancarfitra, cit. PW., has a
parallel, patdstaka, not eight hundred but one hundred and eight.
The usual divisions of life are embryo, childhood, youth, age :
yarbhapayydm updddya bhajate purvadehikam
bdlo yuvd vd vrddhap3 ca yat karoti pubhdpubham
tasydm tasydm avasthdydm bhunkte janmani janmani,
1 Compare sdnmasika (garbha), i. 95. 83.
s In Manu are found also anirdnga (above), " not ten years old"; una
prefixed, "less" (not quite) so many years; and saptatyd sthavirah,
" old by seventy," viii. 394.
8 Elders or ancients are purve purvatare cai 'va jandh, " men of old
and still older times", xii. 268. 18 ("ancient exploits", purvavyatitdni
vikrdntdni, i. 222. 29).
Vol. xxiii.] Time and Age in the Sanskrit Epic. 355
xii. 323. 14 (ib. 181. 14 bhujyate paurvadehikam . . tatphalam
pratipadyate, repeated again in other form, xiii. 7. 4). In xii.
332. 28, it is said that after birth one's senses come to the
seventh and ninth stage, saptamlih navamlm dapdm, and then
cease (in the tenth) as one expires. Civa is said to be the three
stages, birth, life, and death of mortals (tridapa, below). The
ten stages are given by the scholiast, as embryo, birth, baby-
hood, childhood, boyhood, youth, old age, senility, last expira-
tion, death ; where bala and kumara, baby and child, are sep-
arated from boy. Ordinarily, old age, jara implies senility, as
in Yayati's case, i. 75. 36, where this is attained after papvatih
samah\ Uttaiika lives a hundred years with his teacher before
he discovers that he has reached old age, xiv. 56. 16 (abhyanu-
janithah, sic, late carelessness; form yields to meter). The ten
stages are supposed by the scholiast to be implied in (Diva's
solar(?) epithet, dvadapa, at xiii. 17. 94; for, says 1ST., to the ten
regular stages one adds in this case heaven and emancipation !
Qiva is also tridapa ib. 62 (N., tisro dapcih). Both bala (also
"fool") and kumara are general terms for a boy, even includ-
ing youth (sadvarsa eva balah, i. 74. 5 ; cf . i. 100. 12 ff . ; and
108. 14, 17, bala of. twelve or fourteen years; also kaumaram
brahmacaryam, xiv. 53. 26, " chastity from youth up") ; yuvan
is applied to the heroes even after they are grown up and become
grandfathers, and connotes the whole period between boyhood,
yuva sodapavarsah, xiv. 56. 22, and old age, answering to our
middle-aged, though sometimes distinct from it. Thus in x. 3.
11, yauvana is the age of folly contrasted with middle, madhya,
and old age. Applied to age, jyestha is old, kariiyanso vivar-
dhante jyestha hlyanta eva ca, "the younger stronger grow ;
the aged, less", ii. 53. 25. Instead of dapa, we find vrddhatam
jift'iptah is explained as pramdne parame sthitah, the highest
measure of age (N. as Upanisads). Compare iii. 71. 33, vayah-
pramanam, " the measure of this age."
The norm of life is a century : fatayur uktah purusaTi sarva-
vedesu (cf. AB. ii. 17. 1), v. 37. 9; (patavlryap ca xiii.
104. 1). A good man reaches that age, varsapatin, pata-
1 This is not invariably "constant," but "continuous." So, though
" now and forever" is adya gagvatam, i. 160. 9, yet in i. 173. 38 arid 45,
cd$vatlh samdh is (twelve) " continuous years."
356 E. W. Hopkins, [1902.
varsabhak, iii. 314. 28 (cause of short life, xiii. 104 and
144). Sinners of twenty and thirty cannot live to the age
of one hundred, vinpativarsah (etc.) parena varsapatdn na
bhavisyanti, xii. 28. 10. The poor reach a hundred years,
(•ittiivarsahi xii. 28. 27. Common is the repetition of the old
phase "hundred autumns," paraddth patam: jlva susukltl p. p.,
i. 74. 64; sukhinl p. p., 1. 199. 11; samjlva p. p., iii. 78. 25
(varsayutam, 28); sa jlvet p. p., iii. 166. 17. The same in
terms of years or summers: jived varsapatam, vi. 23. 25; jlvatv
esa patam samah, ii. 68. 87 ; modamandh patam samah, ii. 62.
9; nityam bhavatu te buddhir esa rajan chatam saniah, i. 200.
26; (raja) bhavisyasi patam sama/i, iii. 249. 34. The last
examples show the indefinite extension. So in the older phrase,
e. g. xii. 38. 11, bhava nas tvam maharaja rdje ''ha paraddrh
patam ; i. 207. 20, tena tisthantu nagare Pdndavdh paraddi'n
patam. The phrase has become equivalent to "many years."
When the crocodile girls are cursed for a hundred years, pataih
samdh, i. 216. 23, the statement is made that "hundred" and
"hundred thousand" are vague phrases for "ever", 217. 8,
patam patasahasram tu sarvam aksayyavdcakam. Compare
ii. 15. 18 if. , where one hundred and one hundred and one are
both indefinite. A late and rare noun is parada (the adj. is
common), aarb/io vavrdhe sapta paradan, iii. 99. 24.
In the old legends, the heroines, Cak:unta,la, Damayanti, Savi-
tri, Prtha, and Krsna herself are adult at the time of marriage.
But adult may mean no more than twelve years, the age of Sltii
and Juliet. In the didactic parts of the epic, girls are required
to be wed as babies. Virata's daughter plays doll, but this again
may represent maturity (just after the marriage she becomes
pregnant). The rule is that a man of thirty wed a girl of ten
before puberty (nagnika) ; a man of twenty-one, a girl of seven,
xiii. 44. 14. Manu ix. 94 raises these ages to twelve and eight,
but in the latter case the man is three times eight. Gobh. G. S.
iii. 4. 2, says naynikg. tu prestha. Krsna's age is mentioned
some fifteen years or more after the great war, and even at
this time she is delicately said to be madhyai'n vayah kith cid
iva sprpanti, "as it were just about grazing on middle age",
xv. 25. 9. She \vould have been at least fifty according to the
poem itself; but perhaps it would be indecorous to press this
point.
Vol. xxiii.] Time and Age in the Sanskrit Epic. 357
The original plan of this division of my subject-matter included
a section on the syntax of time-expressions and another on epic
dates. The former section has grown into a complete article
and will be found in AJP. No. 93. The latter will form an
excursus to the next paper in the series, which will treat of epic
chronology and astronomy.
CORRIGENDA.
In this volume, First Half,
p. 3, section 53, for garodmdnlMhlh read garodmdnikih.
p. 5, " 63, for marado read marako.
p. 5, " 64, for mun read min.
p. 5, " 66, for zivishnlh read zivishu.
p. 7, " 70, for algh read aish.
p. 7, " 71, for tvdkhshdk read tvakhshdk.
p. 9, " 75, for Idtd read laid.
p. 14, " 92, for -dklnlk read kinlk.
p. 17, " 101, for mlnishmo read mmishnd.
The plate inserted into this number of the Journal is to illustrate the
article on Babylonian and Pre-Babylonian Cosmology, Vol. xxii, p.
138 ff.
PEOOEEDINGS
OF THE
AMERICAN ORIENTAL SOCIETY,
AT ITS
MEETING IN BOSTON, MASS.,
IQ02.
THE annual meeting of the Society was held in Boston,
Mass., on Thursday, Friday and Saturday of Easter week,
April 3d, 4th, and oth, in the lecture room of the Boston
Public Library.
The following members were in attendance at one or more of
the sessions :
Arnold, W. R.
Haupt
Moore, G. F.
Torrey
Atkinson
Haynes
Moore, Mrs. M. H,
Toy
Binney
Higginson
Moxoin
Ward, W. H.
Blake
Hopkins, E. W.
Oertel
Warren, W. F.
Bloomfield
Huxley
Orne
Werren
Brooks, Miss
Hyvernat
Oussani
Williams, F. W.
Carus
Jackson
Platner, J. W.
Winchester, Miss
Ember
Jewett
Runkle, Miss
Winslow
Fanning
Kellner
Ruutz-Rees, Mrs.
Woods
Foote
Lanman
Scott
Wright, T. F.
Gottheil
Lilley
Seiple
Gray
Michelson
Smith
[Total, 46.]
The first session of the Society began on Thursday morning
at eleven o'clock, with Dr. William Hayes Ward, the first
Vice-President, in the chair.
The reading of the minutes of the last annual meeting, held in
New York, April llth, 12th, and 13th, 1901, was dispensed with.
The report of the Committee of Arrangements was presented
by the Chairman, Professor Moore, in the form of a printed
programme. The succeeding sessions of the Society were
appointed for Thursday and Friday afternoons at half past two
o'clock, and for Friday and Saturday mornings at nine o'clock ;
the session on Friday afternoon was set apart for the reading of
papers on the history of religions. Arrangements were also
made for a dinner at the University Club on Thursday evening,
and for an informal gathering on Friday evening. By the court-
VOL. XXIII.
24
360 American Oriental Society's Proceedings, April, 1902. [1902.
esy of the Director the members of the Society were invited to
visit the Boston Museum of Fine Arts at their convenience.
The following persons, recommended by the Directors, were
duly elected (for convenience, the names of those elected at
later sessions are included in this list) :
HONORARY MEMBERS.
Prof. Richard Garbe, Tubingen, Germany.
Prof. Richard Pischel, Berlin, Germany.
Prof. Julius Wellhausen, Gottingen, Germany.
CORPORATE MEMBERS.
Prof. Willis J. Beecher, Auburn, N. Y.
Mr. W. M. Crane, Cambridge, Mass.
Mr. Aaron Ember, Baltimore, Md.
Dr. Carl C. Hansen, San Francisco, Cal.
Mr. Walter D. Hopkins, Brooklyn, N. Y.
Mr. Henry M. Huxley, Cambridge, Mass.
Mr. S. H. Langdon, New York, N. Y.
Dr. Enno Littmann, Princeton, N. J.
Mrs. G. F. Moore, Cambridge, Mass.
Mr. Horace M. Ramsey, San Mateo, Cal.
Mr. J. Nelson Robertson, Toronto, Canada.
Dr. Arthur W. Ryder, Cambridge, Mass.
Mr. W. G. Seiple, Baltimore, Md.
Mr. David B. Spooner, Benares, India.
Miss Olive M. Winchester, Cambridge, Mass.
MEMBERS OF THE SECTION FOR THE HISTORICAL STUDY OF
RELIGIONS.
Prof. M. H. Morgan, Cambridge, Mass.
Rev. Charles S. Sanders, Aintab, Turkey.
Rev. N. H. Williams, Palmetto, Florida. [Total, 21.]
The Corresponding Secretary, Professor Hopkins, in report-
ing the correspondence for the year, said : Letters were received
in due course from those elected to membership at the last
Meeting, all of whom accepted. The Seminar fur Orientalische
Sprachen, Berlin, and the newly formed Korea Branch of the
Royal Asiatic Society have at their request been put upon the
list of exchanges, and letters of acknowledgment have been
duly received. The editor of the Oriental Bibliography has
also written to thank the Society for its subvention, and a
receipt for the money sent was received from the publishers.
In response to the invitation of the University of Glasgow to
send delegates to its four hundred and fiftieth anniversary,
President Gilman appointed Professor Jackson to represent the
Society, and, in accordance with the instructions of the Direc-
Vol. xxiii.] Report of Corresponding Secretary. 361
tors, given at the last Meeting, a Latin greeting from the
Society to the University, engrossed and suitably encased, was
forwarded by your Secretary to Professor Jackson, who deliv-
ered it to the University. An invitation was also sent to the
Society to appoint a delegate to the Bicentennial Celebration of
Yale University. This invitation came to hand after the last
Meeting, and Professor Lanman was appointed by the President
to represent the Society, which has received through him a
bronze medal commemorating the event, the gift of the Univer-
sity to this Society. A letter was received from President
Gilman immediately after the last Meeting, at which it will be
remembered he was unable to be present, thanking the Society
" for their continued confidence," as indicated by his re-election
to the office of President. The Secretary is sorry to say that
another letter has just come from President Gilman stating
that it will also be impossible for him, in view of his plan to
sail for Europe in a few days, to be present at this Meeting,
and desiring your Secretary to convey his expression of regret
to his colleagues. Letters expressing the writers' regret at
being unable to attend this Meeting and conveying pleasant
greetings to the Society have also been received from Dr. Francis
Brown, from Prof. Morris Jastrow, Jr., and from Rev. Louis
Grout, one of the oldest Corresponding Members of the Society.
From two members of the Society communications have been
received relative to The Qakuntala bibliography of Mr. Schuyler
published in the volume of this year. Dr. Grierson in one of
these communications offered the following suggestion, that
there should be added to the translation of the bibliography a
' Popular ' edition of Sir William Jones' translation, published
in 1887 by Brojendro Lall Doss, Calcutta ; and that (on p. 244)
" Kauva " should be Kunwar (Kumvara— Kumara). Goldmark's
Overture is not in Mr. Schuyler's list, but in replying to this
communication (through the Secretary) the latter says that it was
"omitted intentionally, as being merely an orchestral music of
which the title alone has anything to do with Qakuntala, and
Goldmark never wrote the opera to which the overture was to
belong." "Dr. Grierson," says Mr. Schuyler, "is of course
right " in the other correction.
Another letter from Dr. Grierson to your Secretary is of
interest as showing to what results the extended Linguistic
Survey of India is likely to lead. There is, in Dr. Grierson's
opinion, good ground for believing that the great family war
of the Hindu epic is in so far historical as that the poem repre-
sents not only a war between two tribes but a national war of
supremacy between two great nations, which between them
contained practically the whole of Aryan (and mixed-blood)
India. This theory is being borne out in a most astonishing
way by the Linguistic Survey, which has made probable the
existence of two different streams of immigration, one, the
362 American Oriental Society's Proceedings, April, 1902. [1902.
earlier, from the North-west, and one from the North through
the Gilgit and Chitral country, which latter, coming later, split
apart the homogeneous mass of first settlers, who, racially allied
but dialectically different, were driven to the wall in a semi-
circle about the Middle or Holy Land of the Sanskrit-speaking
Aryans.
A letter from Dr. Burgess has also been received and may
fitly be mentioned here since it contains the cheering informa-
tion that the great sculptured Buddhistic monument at Sanchi
is at last to be worthily photographed.
Your Secretary has also received a note from Professor Jack-
son apropos of a remark in the last number of the Journal,
p. 370, to the effect that the spiked bed is now "out of fashion."
Professor Jackson remarks that though out of fashion it is not
entirely out of use: "At Ahmedabad I saw one Yogin using a
spiked bed penance." So far as your Secretary knows, this
form of asceticism is not clearly alluded to in Sanskrit litera-
ture (there area few cases where "postures" of Yogins may
imply it, but this is uncertain) prior to the end of the epic, and
curiously enough it is there not a Yogin but a female devotee
who, "to win the grace of Civa reclined upon (spiked) clubs,"
xiii. 14. 97, where the commentator is careful to point out
that the clubs were really spiked.
Another communication will be of importance perhaps to the
few members of this Society interested in Polynesian dialects.
Your Secretary has received from the Department of Education
at Manila a letter announcing the discovery of many old books
by the Spanish friars treating of the Philippine dialects.
Your Secretary is not sufficiently familiar with the literature
on gypsy-dialects to know whether a long communication from
our former consul in Baghdad, a Corresponding Member of this
Society for several years, Dr. J. C. Sundberg, presents facts
unknown to specialists in giving a very interesting list of San-
skrit (Hindu) words which form even at this late date a part of
the every-day vocabulary of the Norwegian gypsies, who, as
Dr. Sundberg (he has been intimate with these nomads)
rightly states, came through Persia from India in the middle
ages. Dr. Sundberg instances the (Norwegian) gypsy deity
Dundra as a corruption of Devendra, and their own national
designation Tater as a corruption of thethera, brass-worker
("all the gypsies of Norway are expert brass- workers "), and
subjoins the following list of words in ordinary use among
them : churl, knife ; sul, needle ; jul, louse ; panl, water ; lou,
salt; duk, sickness; cor (chor), thief; rup, silver; dud, milk;
all of which are but slightly changed Sanskrit words ; and the
Sanskrit-gypsy verbs ("the gypsy uses only the root") kfia,
eat; pi, drink ; ja, go; jan, know; ru, weep. Some of these
words have been registered before as part of the gypsy-language
of Europe in general, but the list may perhaps be worth citing
Vol. xxiii.] Report of Treasurer. 363
here as representing, on Dr. Sundberg's evidence, the colloquial
speech of the Norwegians in particular.
Finally, your Secretary has to report the names of members
of the Society who have died since the last Meeting :
HONORARY MEMBERS.
Professor Albrecht Weber, Berlin.
Professor C. P. Tiele, Leiden.
CORPORATE MEMBERS.
Professor J. Henry Thayer, Cambridge, Mass.
Dr. Charles Rice, New York.
Mr. David P. Barnitz, Des Moines, Iowa.
CORRESPONDING MEMBER.
Dr. D. Bethune McCartee, Tokio.
After reading his report, Professor Hopkins made some
remarks in regard to the work of Professor Weber, from whose
son a letter had been received since the Professor's death, giving
an account of his work during the last few years when, though
unable to see, he still prosecuted his Oriental researches with
the help of his son and secretary.
. Professor Toy spoke briefly on the life and work of Professor
Tiele and Professor Thayer; Professor Lanman on Dr. Rice
and Mr. Barnitz ; and Professor Williams on Dr. McCartee.
The report of the Treasurer, Prof. F. W. Williams, had
been duly audited and was as follows :
RECEIPTS AND DISBURSEMENTS BY THE TREASURER OF THE
AMERICAN ORIENTAL SOCIETY FOR THE YEAR
ENDING DECEMBER 31, 1901.
RECEIPTS.
Balance from old account, Dec. 31, 1900 $1,406.80
Dues (177) for 1901 $884.75
Dues (32) for other years 157.74
Dues (20) for Hist. S. Rel. Sect __ 40.00
$1,082.49
Sales of publications 294.39
Collected for Or. Bibliog 78.00
State National Bank Dividends $1 1 1 . 83
Interest Suffolk Savings Bank 8.45
" Prov. Inst. Savings 46.56
" Connecticut Savings Bank 20.80
" ' National Savings Bank 20.80
208.44
Gross receipts for the year 1,663.32
$3,070.12
364 American Oriental Society's Proceedings, April, 1902. [1902.
EXPENDITURES.
T., M. & T. Co., Printing, etc., vol. XXF... $829.35
vol. XXII1 __ 711.91
" circulars, etc. 44.49
Engrossing letter and cover 14.00
Photograv. plate and prints of Mr. Salisbury 36.25
20 reams paper 84.00
— $1,720.00
Subscription to Orient. Bibliogr $96.05
Deficit on N. Y. Dinner 21.00
117.05
Honorarium to editor (18 months) $150.00
Postage, etc., " 17.35
" Librarian 12.76
" " Treasurer 9.58
189.69
Gross expenditures — $2,026.74
Credit balance on general account .. 1,043.38
$3,070.12
STATEMENT.
1900 1901
I. Bradley Type Fund (N. H. Savings) $1,874.20 $1,945.40
II. Cotheal Publication Fund (Pr. Inst. Savings) 1,000.00 1,000.00
III. State National Bank Shares 1,870.00 1,870.00
IV. Life Membership Fund (Suffolk Savings) 225. 00 225. 00
V. Connecticut Savings Bank 500. 00 500. 00
VI. National Savings Bank 500.00 500.00
VII. Accrued Interest in II 319.73 366.29
VIII. " " IV 33.06 41.51
IX. " " V 15.10 35.90
X. " " VI 15.10 35.90
XI. Cash on hand 1,406.80 1,043.38
$7,758.99 $7,583.38
REPORT OF THE AUDITING COMMITTEE.
We hereby certify that we have examined the account book of the
Treasurer of this Society and have found the same correct, and that the
foregoing account is in conformity therewith. We have also compared
the entries in the cash book with the vouchers and bank and pass books
and have found all correct.
HANNSOERTEL, \ AudUors,
FRANK K. SANDERS, \
NEW HAVEN, CONN., April 2, 1902.
Professors F. K. Sanders and Hanns Oertel were appointed
a committee to audit the accounts of the Treasurer for the next
year.
Vol. xxiii.] Reports of Librarian and Editors. 365
The report of the Librarian, Mr. Van Name, was presented
through Professor Williams:
The accessions of the year amount to 81 volumes, 79 parts of volumes
and 168 pamphlets.
The most noteworthy among these are :
1. Lady Meux MSS. Nos. 2-5, containing : The Miracles of the Blessed
Virgin Mary, and the Life of Hanna (Saint Anne), and the Magical
Prayers of 'Aheta Mikael ; the Ethiopian texts edited with English
translations by E. A. Wallis Budge. London, 1900. 4°.
2. The Kashmirian Atharva-Veda, reproduced by Chromophotography
from the Manuscript in the University Library at Tiibingen. Baltimore
and Stuttgart, 1901. 3 pts. 4°.
(One of the ten copies for which the American Oriental Society sub-
scribed.)
The report of the Editors of the Journal was presented by
Professor Hopkins, as follows:
Apart from the Index volume, in regard to which Professor Moore, who
has edited it, will make a special report, the editors for the current year
have brought out two parts of the Journal, the First Half and Second
Half of Vol. xxii, containing 420 pages, including the Proceedings of
the last Meeting, the List of Members and Notices, or 401 pages without
the last two additions, that is, slightly more than the authorized number
of pages, which should not exceed 400. In regard to the Second Half
of this Volume, there is nothing to report except that it was published
at the usual time, in January, 1902, under the supervision of both
editors. The First Half was issued during the preceding summer
under peculiar circumstances. A great part of it was a collection of
Jubilee papers intended as an offering to the President of the Society
and President of Johns Hopkins University on the attainment of his
seventieth birthday, July 6. Unfortunately not only did this early date
require very rapid press-work, which the printers were scarcely able to
accomplish, and which to some extent affected the accuracy of the
work, but this First Half suffered also from the fact that the papers in
it were chiefly Semitic, and the Semitic editor was out of the country.
The editor of Biblia requested permission to reprint in that journal the
article of President Warren published in the First Part, and this request
was granted.
Professoi's Bloomfield, Gottheil, and Jackson were appointed
a committee to nominate officers for the ensuing year.
At twelve o'clock the Society proceeded to the i-eading of
papers, Professor Toy presiding. The following communica-
tions were presented :
Dr. Arnold, The interpretation of ft 1TO D\Dp , Hab. iii. 4.
Dr. Blake, The principal dialects of the Philippine islands.
In connection with his paper Dr. Blake presented an elementary
grammar of Tagalog.
366 American Oriental Society's Proceedings, April, 1902. [1902.
Mr. Ember, The pronunciation of Hebrew among Russian
Jews.
Dr. Foote, Parallels in Latin poets to the Song of Songs.
Dr. Gray, Note on the old Persian inscription of Behistun.
Recess was then taken till half past two o'clock.
The Society reassembled at half past two o'clock, Dr. Ward
presiding.
The reading of communications was resumed, as follows :
Professor Haupt, An erotic poem by Samuel Hunagid.
Professor Hopkins, Notes on some historical aspects of the
Mahabharata.
Professor Jackson briefly described some books given to the
Society by the Parsi Panchayat of Bombay, and presented Indo-
Iranian Notes (on a fragment of the Avesta, and on the place
of Zoroaster).
Professor Lanman, Report upon the approaching completion
of Whitney's Atharva-Veda. Remarks were made by Pro-
fessors Bloomfield and Smith, and Dr. Scott.
Professor Oertel, Contributions from the Jaiminiya Brah-
mana, Fourth Series.
Mr. Oussani, An unpublished Christian Arabic legend of
Seif-el-Mesih (the Sword of the Messiah).
Dr. Ryder, Note on brhacchandas, AV. iii. 12. 3. Remarks
were made by Professors Bloomfield and Jackson.
Professor Bloomfield presented a paper by Professor Stratton,
of Punjab University, on a dated Gandhara figure.
Mr. Seiple, Theocritean parallels to the Song of Songs.
Remarks were made by Professors Haupt, Toy, Lanman, and
Hopkins.
Professor Hyvernat, The historical side of some manuscripts
of Bar-Bahlul's Lexicon.
The Society then adjourned to Friday morning.
The Society met on Friday morning at half past nine, Dr.
Ward presiding.
The following communications were presented :
Dr. Arnold, Rp in the story of the tower, Gen. xi, 1-9.
Professor Torrey, The Arabic manuscripts at Yale University.
Mr. Orne spoke of the manuscripts at Harvard and Professor
Haupt of the collection recently acquired by Princeton.
Professor Gottheil, from the committee on cataloguing the
Oriental manuscripts in America, reported progress, and the
committee was continued.
Professor Toy, The Hebrew text of Ben-Sira. Remarks were
made by Professor Gottheil.
Miss Runkle, Analysis of the Pali canonical text, the Udana.
Remarks were made by Professors Lanman and Bloomfield, and
Dr. Scott.
Vol. xxiii.] Communications. 367
Dr. Scott, The owls and parrots of Polynesia.
Professor Bloomfield presented the chromo-photographic
reproduction of the Kashmirian Atharva-Veda, edited by
Bloomfield and Garbe.
Mr. Huxley, Syrian wedding and funeral songs.
Dr. Foote, Note on 2 Kings vi, 6.
Professor Moore announced the completion of the Index to
the Journal, vols. i-xx, and presented advance copies thereof.
Remarks were made by Professors Hopkins and Lanman.
Dr. Ryder, Krsnanatha's commentary on the Bengal recension
of the Cakuntala. Remarks were made by Professors Hopkins,
Bloomfield, and Lanman.
At 12.45 the Society took a recess till 2.30.
The Society reassembled at half past two, Dr. Ward presid-
ing. The session was devoted to the reading of papers belong-
ing to the Section for the Historical Study of Religions, in the
following order :
Miss L. C. G. Grieve, Evidence of SatI among the early
Greeks (read by Professor Jackson). Remarks were made by
Professor Hopkins and Dr. Scott.
Professor Haupt, Biblical love-ditties.
Professor Hopkins, Beast fables in the Mahabharata.
Mr. Oussani, Popular superstitions in early Arabia.
Professor Jackson, The religion of the Achaemenian Kings,
Second Series ; classical allusions ; also Indo-Iranian Notes, with
photographs. In connection with this, Professor Hopkins pre-
sented, as a supplement to the report on correspondence, a letter
from Dr. Burgess on a photograph of the monuments at Sanchi.
Professor Toy, Creator gods.
Dr. Ward, Symbols of Babylonian gods.
Mr. Kohut, Jewish contributions to Comparative folk-lore
(read in abstract by the Recording Secretary).
At five o'clock the Society adjourned till Saturday morning.
The last session of the Society was held on Saturday morning,
beginning at half past nine o'clock, with Professor Toy in the
chair.
Professor Hopkins reported from the Directors that the next
Meeting of the Society would be held in Baltimore, beginning
on Thursday, April 16, 1903 ; and that Professors Haupt and
Bloomfield, with the Corresponding Secretary, had been
appointed a Committee on Arrangements. Also that the
Directors had reappointed the editors of the Journal, Professors
Hopkins and Torrey.
The Committee to nominate officers for the ensuing year
reported, and by unanimous consent the ballot of the Society
was cast for the following officers :
368 A i, K i-;<-<i, t O/-/', ,,t«l Society'' s Proceedings, April, 1902. [1902.
President — President Daniel Coit Oilman, of Baltimore.
Vice-Presidents — Dr. William Hayes Ward, of New York ; Professor
Crawford H. Toy, of Cambridge; Professor Charles R. Lanman, of
Cambridge.
Corresponding Secretary— Professor E. Washburn Hopkins, of New
Haven.
Recording Secretary— Professor George F. Moore, of Cambridge.
Secretary of the Section for Religions — Professor Morris Jastrow, Jr.,
of Philadelphia.
Treasurer — Professor Frederick Wells Williams, of New Haven.
Librarian — Mr. Addison Van Name, of New Haven.
Directors — The officers above named : and President William R. Har-
per, of Chicago ; Professors Francis Brown, Richard Gottheil and A. V.
Williams Jackson, of New York ; Professors Maurice Bloomfleld and
Paul Haupt, of Baltimore ; Professor Henry Hyvernat, of Washington.
The presentation of communications being resumed, the
following papers were read:
Professor Haupt, The name Palmyra.
Dr. Arnold, The text of 1 Sam. xiv, 16. Remarks were
made by Professors Torrey and Haupt.
Dr. Blake, Outlines of Tagalog grammar.
Dr. Woods, The Mandukya Upanisad with the Kfirika of
Gaudapada. Remarks were made by Professors Hopkins and
Lanman.
Professor T. F. Wright, Gezer and its excavation.
Professor Moore, Preliminary questions for students of
Hebrew meter. Remarks were made by Professor Haupt, Dr.
Arnold, and Professor Torrey.
Professor Torrey, An unpublished Phoenician inscription
from Sidon. Remarks were made by Professors Gottheil and
Haupt.
Professor Hopkins, The form of numbers, the method of
using them, and the numerical categories found in the
Mahabharata.
Mr. Langdon, The name of the ferryman in the Babylonian
Flood-story (read by Professor Gottheil).
Mr. Yohannan, New Persian manuscripts in the library of
Columbia University.
Dr. Blake, Points of contact between Semitic and Tagalog.
Professor Haupt, The Septuagintal phrase e£ eAio-o-o/Atv^s.
The Corresponding Secretary read by title the following
papers :
Professor Barton and Miss Ogden, Interpretation of the text
of the archaic tablet of the E. A. Hoffman Collection.
Dr. Boiling, The relation of the Vedic forms of the dual.
Dr. Casanowicz, The exhibit of Oriental antiquities at the
U. S. National Museum.
Mr. Ewing, The Carada-Tilaka Tantra.
Vol. xxiii.] List of Papers Presented. 369
Dr. Littmann, Specimens of the popular literature of modern
Abyssinia. Recent progress in Uralo-Altaic studies.
Rev. C. S. Sanders, Jupiter Dolichenus.
The following resolution of thanks was unanimously adopted :
The American Oriental Society desires to express its sincere thanks to
the Trustees of the Boston Public Library, for the use of their lecture-
room ; to the Directors of the Museum of Fine Arts, for courtesies shown
to the Society ; to Rev. Dr. Winslow and Rev. Dr. Moxom, for extend-
ing to the Society the hospitality of the University Club ; and to the
Committee of Arrangements, for their efficient services.
At half past twelve the Society adjourned, to meet in Balti-
more, Md., April 16, 1903.
The following is a list of all the papers presented to the
Society :
1. Dr. W. R. Arnold; (a) The text of 1 Sam. xiv, 16.
2. Dr. W. R. Arnold; (b) The interpretation of TTO D'^P
V?, Hab. iii, 4.
3. Dr. W. R. Arnold; (c) Rp in the story of the tower, Gen.
xi, 1-9.
4. Prof. Barton ; Interpretation of the archaic tablet of the
E. A. Hoffman Collection.
5. Dr. Blake; (a) The principal dialects of the Philippine
Islands.
6. Dr. Blake; (b) Outlines of the Tagalog grammar.
7. Dr. Blake; (c) Points of contact between Semitic and
Tagalog.
8. Prof. Bloomfield ; Presentation of the chromo-photographic
reproduction of the Kashmirian Atharva-Veda, edited by
Bloomfield and Garbe.
9. Dr. Boiling; The relation of the Vedic forms of the dual.
10. Dr. Casanowicz ; The exhibit of Oriental antiquities at the
U. S. National Museum.
11. Mr. Ember; The pronunciation of Hebrew among the
Russian Jews.
12. Mr. Ewing; The Ciirada-Tilaka Tantra.
13. Dr. Foote; (a) Note on 2 Kings vi, 6.
14. Dr. Foote; (b) Parallels in Latin poets to the Song of
Songs.
370 American Oriental Society 's Proceedings, April, 1902. [1902.
15. Dr. Gray ; Note on the old Persian inscription of Behistun.
16. Miss Lucia C. G. Grieve; Evidence of Sati among the
early Greeks.
17. Prof. Haupt; (a) Biblical love-ditties.
18. Prof. Haupt; (b) The name Palmyra.
19. (c) The Septuagintal phrase e£ e-Wcro/ncnys.
20. Prof. Haupt; (d) An erotic poem by Samuel Hanagid.
21. Prof. Hopkins; (a) Remarks on the form of numbers, the
method of using them, and the numerical categories found in
the Mahabharata.
22. Prof. Hopkins ; (b) Beast fables in the Mahabharata.
23. Prof. Hopkins ; (c) Notes on some historical aspects of the
Mahabharata.
24. Mr. Huxley ; Syriac wedding and funeral songs.
25. Prof. Hyvernat; The historical side of some MSS. of
Bar-Bahlul's Lexicon.
26. Prof. Jackson; (a) Indo-Iranian Notes.
27. Prof. Jackson; (b) The Religion of the Achaemenian
Kings, Second Series. Classical Allusions.
28. Prof. Jackson; (c) A gift to the Society from the Parsi
Panchayat of Bombay.
29. Rev. Mr. Kohut; Jewish contributions to comparative
folk-lore, I.
30. Mr. Langdon ; The name of the ferryman in the Babylon-
ian Flood-story.
31. Prof. Lanman; Report upon the approaching completion
of Whitney's Atharva-Veda with a text-critical and exegetical
commentary.
32. Dr. Littmann; (a) Specimens of the popular literature of
modern Abyssinia.
33. Dr. Littmann; (b) Recent progress in Uralo- Altaic
Studies.
34. Prof. Moore ; (a) Announcement of the completion of the
Index to the Journal, vols i-xx.
35. Prof. Moore; (b) Some preliminary questions for students
of Hebrew meter.
Vol. xxiii.] List of Papers Presented. 371
36. Prof. Oertel; Contributions from the Jaiminiya Brah-
mana, Fourth Series.
37. Miss Ellen S. Ogden; The text of the archaic tablet of
the E. A. Hoffman Collection.
38. Rev. Mr. Oussani; (a) Popular superstitions in early
Arabia.
39. Rev. Mr. Oussani; (#) Mohammedan parallels to the Song
of Songs.
40. Rev. Mr. Oussani; (c) An unpublished Christian Arabic
legend of Seif-el-Mesih (the Sword of the Messiah).
41. Prof. Prince; The modern pronunciation of Coptic in the
Mass.
42. Miss Catharine B. Runkle ; Analysis of the Pali canonical
text, the Udana.
43. Dr. Ryder; (a) Note on brhacchandas, AV. iii. 12. 3.
44. Dr. Ryder; (b} Krsnanatha's commentary on the Bengal
recension of the Cakuntala.
45. Rev. Mr. Sanders; Jupiter Dolichenus.
«
46. Dr. Scott; The owls and parrots of Polynesia.
47. Mr. Seiple; Theocritean parallels to the Song of Songs.
48. Prof. Stratton; A dated Gandhara figure.
49. Prof. Torrey; (a) An unpublished Phoenician inscription
from Sidon.
50. Prof. Torrey; (b) The Arabic MSS. at Yale University.
51. Prof. Toy; (a) Remarks on the Hebrew text of Ben-Sira.
52. Prof. Toy; (b) Creator gods.
53. Dr. Ward; Symbols of Babylonian gods.
54. Dr. Woods ; The Mandukya Upanisad with the Karika of
Gaudapada.
55. Prof. T. F. Wright; Gezer and its excavation.
56. Rev. Mr. Yohannan; (a) Influence of foreign languages
on modern Syriac sounds.
57. Rev. Mr. Yohannan; (b) New Persian MSS. in the library
of Columbia University.
372 American Oriental Society's Proceedings, April, 1902. [1902.
LIST OF MEMBERS.
EEVISED, JANUARY, 1903.
The number placed after the address indicates the year of election.
I. HONORAEY MEMBERS.
M. AUGUSTE EARTH, Membre de 1'Institut, Paris, France. (Rue Garanciere,
10.) 1898.
Prof. EAMKRISHNA GOPAL BHANDARKAR, Dekkan Coll., Poona, India. 1887.
His Excellency, OTTO VON BOEHTLINGK, Hospital Str. 25, Leipzig, Germany.
1844.
JAMES BURGESS, LL.D., 22 Seton Place, Edinburgh, Scotland. 1899.
Dr. ANTONIO MARIA CERIANI, Ambrosian Library, Milan, Italy. 1890.
Prof. EDWARD B. COWELL, University of Cambridge, 10 Scrope Terrace,
Cambridge, England. Corresponding Member, 1863; Hon., 1893.
Prof. BERTHOLD DELBRUECK, University of Jena, Germany. 1878.
Prof. FRIEDRICH DELITZSCH, University of Berlin, Germany. 1893.
Prof. RICHARD GARBE, University of Tubingen, Germany. (Biesinger Str.
14.) 1902.
Prof. M. J. DE GOEJE, University of Leydfen, Netherlands. (Vliet 15.) 1898.
Prof. IGNAZIO GUIDI, University of Rome, Italy. (Via Botteghe Oscure, 24.)
1893.
Prof. HENDRIK KERN, University of Leyden, Netherlands. 1893.
Prof. FRANZ KIELHORN, University of Goettingen, Germany. (Hainholzweg
21.) 1887.
Prof. ALFRED LUDWIG, University of Prague, Bohemia. (Celakowsky Str.
15.) 1898.
Prof. GASTON MASPERO, College de France, Paris, France. (Avenue de
TObservatoire, 24.) 1898.
Prof. THEODOR NOELDEKE, University of Strassburg, Germany. (Kalbs-
gasse 16.) 1878.
Prof. JULES OPPERT, College de France, Paris, France. (Eue de Sfax, 2.)
1893.
Prof. RICHARD PISCHEL, University of Berlin, Germany. (Passauer Str. 23,
W. 50.) 1902.
Prof. EDUARD SACHAU, University of Berlin, Germany. (Wormser Str. 12,
W.) 1887.
Prof. ARCHIBALD H. SAYCE, University of Oxford, England. 1893.
Prof. EBERHARD SCHRADER, University of Berlin, Germany. (Kronprinzen-
Ufer 20, N. W.) 1890.
Prof. FRIEDRICH VON SPIEGEL, Munich, Germany. (Konigin Str. 49.) Cor-
responding Member, 1863 ; Hon. , 1869.
Prof. JULIUS WELLHAUSEN, University of Gottingen, Germany. (Weber
Str. 18a.) 1902.
Vol. xxiii.] List of Members. 373
EDWARD W. WEST, c.o. A. A. West, Clyst House, Theydon Bois (Essex),
England. 1899.
Prof. ERNST WINDISCH, University of Leipzig, Germany. (Universitats
Str. 15.) 1890. [Total, 25.]
II. COEPOEATE MEMBEES.
Names marked with t are those of life members.
Eev. JUSTIN EDWARDS ABBOTT, D.D., Bombay, India. 1900.
Dr. CYRUS ADLER, U. S. National Museum, Washington, D. C. 1884.
Prof. EDWARD V. ARNOLD, University College of North Wales, Bangor,
Great Britain. 1896.
Mrs. EMMA J. ARNOLD, 275 Washington St., Providence, R. I. 1894.
Dr. WILLIAM E. ARNOLD, 120 Riverside Drive, New York, N. Y,. 1893.
Eev. EDWARD E. ATKINSON, Cambridge, Mass. 1894.
Hon. SIMEON E. BALDWIN, LL.D., 44 Wall St., New Haven, Conn. 1898.
Miss ANNIE L. BARBER, Chestnut St., Meadville, Pa. 1892.
Prof. GEORGE A. BARTON, Bryn Mawr College, Bryn Mawr, Pa. 1888.
Prof. L. W. BATTEN, 38 Stuyvesant St., New York. 1894.
Rev. HARLAN P. BEACH, Montclair, N. J. 1898.
Prof. WILLIS J. BEECHER, D.D., Theological Seminary, Auburn, N. Y.
1900.
Rev. JOSEPH F. BERG, Ph.D., Port Richmond, S. I., N. Y. 1893.
Dr. WILLIAM STURGIS BIGELOW, 60 Beacon St., Boston, Mass. 1894.
Prof. JOHN BINNEY, Berkeley Divinity School, Middletown, Conn. 1887.
FRANK RINGGOLD BLAKE (Johns Hopkins Univ.), 2106 Oak St., Baltimore,
Md. 1900.
Rev. DAVID BLAUSTEIN, Educational Alliance, 197 East Broadway, New
York, N. Y. 1891.
FREDERICK J. BLISS, Ph.D., Syrian Protestant College, Beirut, Syria. 1898.
Rev. CARL AUGUST BLOMGREN, Ph.D., 1525 McKean St., Philadelphia, Pa.
1900.
Prof. MAURICE BLOOMFIELD, Johns Hopkins University, Baltimore, Md.
1881.
Prof. CHARLES W. E. BODY (General Theological Seminary), 9 Chelsea
Square, New York, N. Y. 1897.
Dr. ALFRED BOISSIER, Le Rivage pres Chambesy, Switzerland. 1897.
Dr. GEORGE M. BOLLING, Catholic Univ. of America, Washington, D. C.
1896.
Prof. JAMES HENRY BREASTED, University of Chicago, Chicago, 111. 1891.
Prof. CHAS. A. BRIGGS (Union Theol. Sern.), 120 West 93d St., New York,
N. Y. 1879.
Miss SARAH W. BROOKS, Lexington, Mass. 1896.
Prof. CHAS. RUFUS BROWN, Newton Theological Institution, Newton Centre,
Mass. 1886.
Prof. FRANCIS BROWN (Union Theological Seminary), 700 Park Ave., New
York, N. Y. 1881.
Prof. CARL DARLING BUCK, University of Chicago, Chicago, 111. 1892.
Prof. HENRY F. BURTON, Rochester University, Rochester, N. Y. 1881.
Dr. W. CALAND, 5 Seeligsingel, Breda, Netherlands. 1897.
374 American Oriental Society's Proceedings, April, 1902. [1902.
Rev. JOHN CAMPBELL, Kingsbridge, New York, N. Y. 1896.
Rev. SIMON J. CARR, Ph.D., 1527 Church St., Frankford, Philadelphia, Pa.
1892.
Prof. A. S. CARRIER (McCormick Theological Seminary), 1042 N. Halsted
St., Chicago, 111. 1890.
Dr. FRANKLIN CARTER, Camden, N. C. 1873.
Dr. PAUL CARUS, La Salle, Illinois. 1897.
Dr. I. M. CASANOWICZ, U. S. National Museum, Washington, D. C. 1893.
Miss EVA CHANNING, Exeter Chambers, Boston, Mass. 1883.
Dr. FRANK DYER CHESTER, United States Consulate, Buda-Pesth, Hungary.
1891.
CLARENCE H. CLARK, Locust and 42d Sts., Philadelphia, Pa. 1897.
Rev. HENRY N. COBB, 25 East 22d St., New York, N. Y. 1875.
Prof. CAMDEN M. COBERN, 4611 Ellis Ave., Chicago, 111. 1894.
WM. EMMETTE COLEMAN, Chief Quartermaster's Office, San Francisco, Cal.
1885.
fGEORGE WETMORE COLLES, 62 Fort Greene Place, Brooklyn, N. Y. 1882.
Prof. HERMANN COLLITZ, Bryn Mawr College, Bryn Mawr, Pa. 1887.
Miss ELIZABETH S. COLTON, Easthampton, Mass. 1896.
WILLIAM MERRIAM CRANE, 16 East 37th St., New York, N. Y. 1902.
STEWART CULIN (Univ. of Pennsylvania), 127 South Front St., Philadelphia,
Pa. 1888.
Prof. SAMUEL IVES CURTISS, D.D., 45 Warren Ave., Chicago, 111. 1902.
Prof. JOHN D. DAVIS, Princeton Theological Seminary, Princeton, N. J.
1888.
LEE MALTBIE DEAN, North Brookfield, Mass. 1897.
ALFRED L. P. DENNIS, 72 Federal St., Brunswick, Me. 1900.
JAMES T. DENNIS, 1008 N. Calvert St., Baltimore, Md. 1900.
Dr. P. L. ARMAND DE POTTER, 45 Broadway, New York, N. Y. 1880.
Rev. D. STUART DODGE, 9 Cliff St., New York, N. Y. 1867.
Prof. JAMES F. DRISCOLL, St. Austin's College, Washington, D. C. 1897.
SAMUEL F. DUNLAP, 18 West 22nd St., New York, N. Y. 1854.
Dr. HARRY WESTBROOK DUNNING, 5 Kilsyth Road, Brookline, Mass. 1894.
WILBERFORCE EAMES, Lenox Library, 890 Fifth Ave., New York, N. Y.
1897.
Prof. FREDERICK C. EISELN, Garrett Biblical Inst,, Evanston, 111. 1901.
Mrs. WILLIAM M. ELLICOTT, 106 Ridgewood Road, Roland Park, Md. 1897.
Prof. LEVI H. ELWELL, Amherst College, Amherst, Mass. 1883.
Rev. ARTHUR H. EWING, The Jumna Mission House, Allahabad, N. W. P.,
India. 1900.
Rev. Prof. C. P. FAGNANI, 700 Park Ave., New York, N. Y. 1901.
MARSHALL BRYANT FANNING, 1079 Boylston St., Boston, Mass. 1897.
Prof. EDWIN WHITFIELD FAY, University of Texas, Austin, Texas. 1888.
ERNEST F. FEXOLLOSA, 419 West 118th St., New York, N. Y. 1894.
Prof. HENRY FERGUSON, Trinity College, Hartford, Conn. 1876.
Rev. JOHN C. FERGUSON, 121a Bubbling Spring Road, Shanghai, China. 1900.
fLady CAROLINE FITZ MAURICE, 2 Green St., Grosvenor Square, London,
England. 1886.
Vol. xxiii.] List of Members. 375
Rev. THEODORE C. FOOTE, John Hopkins University, Baltimore, Md. 1900.
fFRANK B. FORBES, 65 Maryborough St., Boston, Mass. 1864.
Rev. JAS. EVERETT FRAME (Union Theological Sern.), 700 Park Ave., New
York, N. Y. 1892.
Prof. ARTHUR L. FROTHINGRAM, JR., Princeton University, Princeton, N. J.
1883.
Dr. WILLIAM H. FURNESS, 3d, Wallingford, Delaware Co., Penn. 1897.
Rev. FRANCIS E. GIGOT, St. Mary's Seminary. Baltimore, Md. 1901.
Prof. BASIL LANNEAU GILDERSLEEVE, Johns Hopkins Univ., Baltimore, Md.
1858.
Dr. DANIEL COIT GILMAN, 614 Park Ave., Baltimore, Md. 1857.
Louis GINZBERO, Ph.D., 60 West 115th St., New York, N. Y. 1900.
Rev. A. KINGSLEY GLOVER, Wells, Minn. 1901.
Prof. WILLIAM WATSON GOODWIN (Harvard Univ.), 5 Follen St., Cambridge.
Mass. 1857.
Prof. RICHARD J. H. GOTTHEIL (Columbia Univ.), 2074 Fifth Ave., New
York, N. Y. 1886.
JACOB GRAPE, JR., N. Washington St., near Fayette, Baltimore, Md. 1888.
Louis H. GRAY, Ph.D. (Princeton Univ.), 53 Second Ave., Newark, N. J.
1897.
fDr. GEORGE A. GRIERSON, Rathfarnham, Camberley, Surrey, England. 1899.
Miss LUCIA C. GRAEME GRIEVE, 633 President St., Brooklyn, N. Y. 1894.
Miss LOUISE H. R. GRIEVE, M.D., Satara, Bombay Presidency, India. 1898.
Dr. KARL JOSEF GRIMM, Ursinus College. Collegeville, Pa. 1897.
Dr. J. B. GROSSMANN, 236 Custer Ave., Youngstown, 0. 1894.
Prof. Louis GROSSMANN (Hebrew Union College), 2212 Park Ave., Cincinnati.
O. 1890.
CHAS. F. GUNTHER, 212 State St., Chicago, 111. 1889.
Rev. ADOLPH GUTTMACHER, 1833 Linden Ave., Baltimore, Md. 1896.
Dr. CARL C. HANSEN, Lakawn Lampang, Laos (via Brindisi, Moulmaiu, and
Raheng). 1902.
Prof. ROBERT FRANCIS HARPER, Univ. of Chicago, Chicago, 111. 1886.
Pres. WILLIAM RAINEY HARPER, Univ. of Chicago, Chicago, 111. 1885.
Prof. SAMUEL HART, Berkeley Divinity School, Middletown, Conn.
Prof. PAUL HAUPT (Johns Hopkins Univ.), 2511 Madison Ave., Baltimore,
Md. 1883.
Dr. HENRY HARRISON HAYNES, 6 Ellery St., Cambridge, Mass. 1892.
Prof. RICHARD HENEBRY, Ph.D., 1738 Logan Ave., Denver, Col. 1900.
Col. THOS. WENTWORTH HIGGINSON, 25 Buckingham St., Cambridge, Mass.
1869.
Prof. HERMANN V. HILPRECHT (Univ. of Pennsylvania), 403 South 41st St. ,
Philadelphia, Pa. 1887.
Rev. HUGO W. HOFFMAN, 306 Rodney St., Brooklyn, N. Y. 1899.
Prof. E. WASHBURN HOPKINS (Yale Univ.), 235 Bishop St., New Haven, Conn.
1881.
WALTER DAVID HOPKINS, 1444 Pacific St., Brooklyn, N. Y. 1902.
Prof. JAMES M. HOPPIN, D.D. (Yale Univ.), 47 Hillhouse Ave., New Haven.
Conn. 1862.
VOL. xxiii. 25
376 Aiini-icdit Oriental Society's Proceedings, April, 1902. [1902.
ROBERT E. HUME, 700 Park Ave., New York, N. Y. 1900.
Miss ANNIE K. HUMPHERY, 1114 14th St., Washington, D. C. 1873.
HENRY MINOR HUXLEY, 287 Washington Ave., Chelsea, Mass.
Prof. HENRY HYVERNAT, Catholic Univ. of America, Washington, D. C.
1889.
Prof. A. V. WILLIAMS JACKSON (Columbia Univ.), 1(5 Highland Place,
Yonkers, N. Y. 1885.
Rev. MARCUS JASTROW, 139 West Upsal St., Germantown, Pa. 1887.
Prof. MORRIS JASTROW, JR. (Univ. of Pennsylvania), 248 South 23d St.,
Philadelphia, Pa. 1886.
Miss MARY JEFFERS, Bryii Mawr, Pa. 1900.
Rev. HENRY F. JENKS, P. O. Box 143, Canton, Mass. 1874.
Prof. JAMES RICHARD JEWETT (Univ. of Minnesota), 266 Summit Ave., St.
Paul, Minnesota. 1887.
Dr. CHRISTOPHER JOHNSTON (Johns Hopkins University), 21 West 20th St.,
Baltimore, Md. 1889.
Prof. MAX KELLNER, Episcopal Theological School, Cambridge, Mass. 1886.
Aliss ELIZA H. KENDRICK, Ph.D., 45 Hunnewell Ave., Newton, Mass. 1896.
Prof. CHARLES FOSTER KENT (Yale Univ.), 406 Humphrey St., New Haven,
Conn. 1890.
Prof. GEORGE L. KITTREDGE (Harvard University), 9 Hilliard St., Cambridge,
Mass. 1899.
Prof. GEORGE W. KNOX (Union Theol. Seminary), 700 Park Ave., New York,
N. Y. 1899.
Rev. GEORGE A. KOHUT, 44 West 58th St., New York, N. Y. 1894.
STEPHEN HERBERT LANGDON, 41 East 69th St., New York, N. Y. 1902.
fProf. CHARLES ROCKWELL LANMAN (Harvard Univ.), 9 Farrar St., Cam-
bridge, Mass. 1876.
BERTHOLD LAUFER, Ph.D., Hong Kong and Shanghai Bank, Shanghai,
China. 1900.
fHENRY C. LEA, 2000 Walnut St., Philadelphia, Pa. 1898.
Prof. C. S. LEAVENWORTH, Nan Yang College, Shanghai, China. 1900.
Prof. CASPAR LEVIAS, Hebrew Union College. Cincinnati, Ohio. 1892.
ROBERT LILLEY, Grafton, Mass. 1894.
Prof. THOMAS B. LINDSAY, Boston Univ., Boston, Mass. 1883.
Prof. CHARLES E. LITTLE (Vanderbilt Univ.), 308 Gowday St., Nashville,
Tenn. 1901.
Dr. ENNO LITTMANN, University Library, Princeton. N. J. 1902.
Rev. JACOB W. LOCH, 59 Schermerhorn St., Brooklyn, N. Y. 1899.
PERCIVAL LOWELL, care of Russell & Putnam, 50 State St., Boston, Mass.
1893.
IBENJAMIN SMITH LYMAN, 708 Locust St., Philadelphia, Pa. 1871.
Prof. DAVID GORDON LYON (Harvard Univ.), 15 Lowell St., Cambridge,
Mass. 1882.
ALBERT MORTON LYTHGOE, Girga, Upper Egypt. 1899.
Prof. DUNCAN B. MACDONALD, Hartford Theological Seminary, Hartford,
Conn. 1893.
Rev. CHARLES S. MACFARLAND, Ph.D., 629 Salem St., Maiden, Mass. 1898.
Vol. xxiii. I List of Member*. 377
Prof. HERBERT W. MAGOUN, Redfield, South Dakota. 1887.
Prof. MAX L. MARGOLIS, University of California, Berkeley, Cal. 1890.
Prof. ALLAN MARQUAND, Princeton Univ., Princeton, N. J. 1888.
Prof. WINFRED ROBERT MARTIN, Trinity College, Hartford, Conn. 1889.
WILLIAM ARNOT MATHER, Hartford Theological Seminary, Hartford, Conn.
1899.
Mrs. MATILDA R. McCoNNELL, 112 Madison Ave., New York, N. Y. 1890.
Rev. JOHN MCFADYEN, Knox College, Toronto, Canada. 1899.
Rev. DONALD J. McKiNNON, 1032 Guerrero St., San Francisco, Cal. 1897.
Rev. W. B. McPHERSON, Johns Hopkins University, Baltimore, Md. 1901.
Prof. WILLIAM N. MEBANE, Dublin, Pulaski Co., Va. 1898.
TRUMAN MICHELSON, 241 Winyah Ave., New Rochelle, N. Y. 1899.
Mrs. HELEN L. MILLION (n£e LOVELL), Hardin College, Mexico, Missouri,
1892.
Prof. LAWRENCE H. MILLS (Oxford University), 119 Iffley Road, Oxford,
England. 1881.
Prof. EDWIN KNOX MITCHELL (Hartford Theol. Sem.), 57 Gillette St., Hart-
ford, Conn. 1898.
Prof. GEORGE F. MOORE (Harvard University), 3 Divinity Ave., Cambridge,
Mass. 1887.
fMrs. MARY H. MOORE, 3 Divinity Ave., Cambridge, Mass. 1902.
PAUL ELMER MORE, 265 Springdale Ave., East Orange. N. J. 1893.
Prof. EDWARD S. MORSE, Salem, Mass. 1894.
WARREN J. MOULTON, Ph.D. (Yale Divinity School*, 22 East Divinity Hall>
New Haven, Conn. 1899.
Rev. Dr. PHILIP S. MOXOM, 83 Dartmouth Terrace, Springfield, Mass. 1898.
Rev. Prof. A. J. ELDER MULLAN, S.J., Georgetown University, Washington,
D. C. 1889.
ISAAC MYER, 21 East 60th St., New York, N. Y. 1888.
Prof. CHARLES ELIOT NORTON, Cambridge, Mass. 1857.
Prof. HANNS OERTEL (Yale Univ.), 2 Phelps Hall, New Haven, Conn. 1890.
Miss ELLEN S. OGDEN, B.L., 398 Western Ave., Albany, N. Y. 1898.
GEORGE N. OLCOTT, Ridgefield, Conn. 1892.
f ROBERT M. OLYPHANT, 160 Madison Ave., New York, N. Y. 1861.
JOHN ORNE, Ph.D., 104 Ellery St., Cambridge, Mass. 1890.
Prof. GEORGE W. OSBORN, New York University, New York, N. Y. 1894.
Rev. GABRIEL OUSSANI, Johns Hopkins University, Baltimore, Md. 1901.
Rev. CHARLES RAY PALMER, D.D., 127 Whitney Ave., New Haven, Conn.
1900.
Prof. LEWIS B. PATON, Hartford Theological Seminary, Hartford, Conn.
1894.
Dr. CHARLES PEABODY, 197 Brattle St., Cambridge, Mass. 1892.
Prof. ISMAR J. PERITZ, Syracuse University, Syracuse, N. Y. 1894.
Prof. EDWARD DELAVAN PERRY (Columbia Univ.), 542 West 114th St., New
York, N. Y. 1879.
Rev. Dr. JOHN P. PETERS, 225 West 99th St., New York, N. Y. 1882.
Prof. DAVID PHILIPSON, Hebrew Union College, Cincinnati, 0. 1889.
MURRAY E. POOLE, 21 East State St., Ithaca, N. Y. 1897.
378 Aim ,-!<;iii Oriental Society's Proceedings, April, 1902, [1902.
WILLIAM POPPER, 260 West 93d St., New York, N. Y. 1897.
Rev. F. L. HAWKES POTT, St. John's College, Shanghai, China. 1901.
Prof. IRA M. PRICE (Univ. of Chicago), Morgan Park, 111. 1887.
Prof. JOHN DYNELEY PRINCE (Columbia Univ.), 15 Lexington Ave., New
York, N. Y. 1888.
Madame ZENAIDE A. RAGOZIN, care of Putnam Sons, West 23d St., New York.
N. Y. 1886.
HORACE M. RAMSEY (University of California), San Mateo, Gal. 1902.
Dr. GEORGE ANDREW REISNER, Ghizeh Museum, Cairo, Egypt. 1891.
ERNEST C. RICHARDSON, Library of Princeton Univ., Princeton, N. J. 1900.
J. NELSON ROBERTSON, 219 Bleecker St., Toronto, Ont. 1902.
EDWARD ROBINSON, Museum of Fine Arts, Boston, Mass. 1894.
Prof. GEORGE LIVINGSTON ROBINSON (McConnick Theol. Sera.), 10 Chalmers
Place, Chicago, 111. 1892.
Hon. WILLIAM WOODVILLE ROCKHILL, Metropolitan Club, Washington, D. C.
1880.
Prof. ROBERT W. ROGERS, D.D., Drew Theological Seminary, Madison, N. J.
1888.
Prof. JAMES HARDY ROPES (Harvard University), 39| Shepard St., Cam-
bridge, Mass. 1893.
Rev. WILLIAM ROSENAU, 825 Newington Ave., Baltimore, Md. 1897.
Miss ADELAIDE RUDOLPH, 434 Madison Ave., New York, N. Y. 1894.
Mrs. JANET E. RUUTZ-REES, 371 West End Ave., New York, N. Y. 1897.
Miss CATHARINE B. RUNKLE, 15 Everett St., Cambridge, Mass. 1900.
ARTHUR W. RYDER, 32 Wendell Ave., Cambridge, Mass. 1902.
Prof. FRANK K. SANDERS (Yale University), 235 Lawrence St., New Haven
Conn. 1897.
Rev. TOBIAS SCHANFARBER, The Lakota, Michigan Boulevard, Chicago, 111.
1897.
Dr. H. ERNEST SCHMID, White Plains, N. Y. 1866.
Prof. NATHANIEL SCHMIDT, Cornell University, Ithaca, N. Y. 1894.
MONTGOMERY SCHUYLER, JR., U. S. Embassy, St. Petersburg, Russia. 1899.
Dr. CHARLES P. G. SCOTT, Radnor, Pa. 1895.
J. HERBERT SENTER, 10 Avon St., Portland, Me. 1870.
Dr. CHARLES H. SHANNON, Univ. of Tenn., Knoxville, Tenn. 1899.
THOMAS S. SIMONDS, 296 Cabot St., Beverly, Mass. 1892.
Prof. HENRY PRESERVED SMITH. Amherst College, Amherst, Mass. 1877.
Mr. Louis C. SOLYOM, Library of Congress, Washington. D. C. 1901.
Prof. MAXWELL SOMMERVILLE, 124 North Seventh St., Philadelphia, Pa.
1890.
WILLIAM WALLACE SPENCE, JR., Bolton, Baltimore, Md. 1900.
Dr. EDWARD H. SPIEKER, Johns Hopkins Univ., Baltimore, Md. 1884.
Rev. HANS H. SPOER, Ph.D., 120 Remsen St., Astoria, L. I. 1899.
DAVID BRAINERD SPOONER, The Sanskrit College, Benares, India. 1902.
HENRY HULL ST. CLAIR, JR., 131 West lllth St., New York, N. Y. 1900.
Prof. CHARLES C. STEARNS, 126 Garden St., Hartford, Conn. 1899.
Rev. JAMES D. STEELE, 74 West 103d St., New York, N. Y. 1892.
NATHAN STERN, 448 West 43d St., New York, N. Y. 1900.
Vol. xxiii.] List of Mouthers. 379
Prof. J. H. STEVENSON, Vanderbilt University, Nashville, Tenn. 1896.
Mrs. SARA YORKE STEVENSON, 237 South 21st St., Philadelphia, Pa. 1890.
JOSEPH TRUMBULL STICKNEY, 3 Rue Soufflot, Paris, France. 1900.
Eev. ANSON PHELPS STOKES, JR., Yale University, New Haven, Conn. 1900.
MAYER SULZBERGER, 1303 Girard Ave., Philadelphia, Pa. 1888.
HENRY OSBORN TAYLOR, Century Association, 7 West 43d St., New York,
N. Y. 1899.
Rev. J. J. TIERNEY, D.D., St. Mary's Seminary, Md. 1901.
Prof. HENRY A. TODD (Columbia University), 824 West End Ave., New York,
N. Y. 1885.
Prof. HERBERT GUSHING TOLMAN, Vanderbilt Univ., Nashville, Tenn. 1890.
Prof. CHARLES C. TORREY (Yale University), 67 Mansfield St., New Haven,
Conn. 1891.
Prof. CRAWFORD H. TOY (Harvard Univ.), 7 Lowell St., Cambridge, Mass.
1871.
Rev. JOSEPH VINCENT TRACY, 75 Union Park St., Boston, Mass. 1892.
JOHN M. TROUT, Bridgeville, Del. 1899.
Rev. HENRY CLAY TRUMBULL, 1031 Walnut St., Philadelphia, Pa. 1888.
Prof. CHARLES MELLEN TYLER, Cornell Univ., Ithaca, N. Y. 1894.
ADDISON VAN NAME (Yale Univ.), 121 High St., New Haven, Conn. 1863.
EDWARD P. VINING, 49 Second St., San Francisco, Cal. 1883.
THOMAS E. WAGGAMAN, 917 F St., N. W., Washington, D. C. 1897.
Miss SUSAN HAYES WARD, Abington Ave., Newark. N. J. 1874.
Dr. WILLIAM HAYES WARD, 130 Fulton St., New York, N. Y. 1869.
Miss CORNELIA WARREN, 67 Mt. Vernon St., Boston, Mass. 1894.
Pres. WILLIAM F. WARREN, Boston University, Boston, Mass. 1877.
Rev. W. SCOTT WATSON, West New York, New Jersey. 1893.
CHARLES WALLACE WATTS, Smithland, Ky. 1898.
Prof. J. E. WERREN, 17 Leonard Ave., Cambridge, Mass. 1894.
Pres. BENJAMIN IDE WHEELER, University of California, Berkeley, Cal.
1885.
Prof. JOHN WILLIAMS WHITE (Harvard Univ.), 18 Concord Ave., Cambridge,
Mass. 1877.
Miss MARIA WHITNEY, 2 Divinity Ave., Cambridge, Mass. 1897.
Mrs. WILLIAM DWIGHT WHITNEY, 227 Church St., New Haven, Conn. 1897.
Rev. E. T. WILLIAMS, U. S. Legation, Pekin, China, 1901.
FREDERICK WELLS WILLIAMS (Yale Univ.), 135 Whitney Ave., New Haven,
Conn. 1895.
TALCOTT WILLIAMS, LL.D. ("The Press"), 916 Pine St., Philadelphia, Pa.
1884.
Dr. THOMAS WILSON, U. S. National Museum. Washington, D. C. 1897.
Rev. Dr. WILLIAM COPLEY WINSLOW, 525 Beacon St., Boston, Mass. 1885.
Rev. STEPHEN S. WISE, 233 N. 24th St., Portland, Oregon. 1894.
HENRY B. WITTON, Inspector of Canals, 16 Murray St., Hamilton, Ontario.
1885.
Rev. LAUREN P. WOLFE, Church of The Holy Comforter, 19th and Titan
Sts., Philadelphia, Pa. 1898.
Prof. HENRY WOOD, Johns Hopkins University, Baltimore, Md. 1884.
380 AnnrlriiH Oriented Society's Pfoceedings^April^ 1902. [1902.
WILLIAM W. WOOD, 1604 Linden Ave., Baltimore, Md. 1900.
JAMES H. WOODS, Ph.D., 2 Chestnut St., Boston, Mass. 1900.
Prof. JOHN HENRY WRIGHT (Harvard Univ.), 38 Quincy St., Cambridge,
Mass. 1898.
Prof. THEODORE F. WRIGHT, 42 Quincy St., Cambridge, Mass. 1893.
Rev. ABRAHAM YOHANNAN, Columbia University, New York, N. Y. 1894.
Rev. EDWARD J. YOUNG, 519 Main St., Walthain, Mass. 1869.
[TOTAL, 260.]
III. MEMBERS OF THE SECTION FOR THE HISTORICAL
STUDY OF RELIGIONS.
Prof. FELIX ADLER, Ph.D., 123 East 60th St., New York, N. Y. 1900.
Rev. Dr. SAMUEL H. BISHOP, 176 West 82d St., New York, N. Y. 1898.
Rev. JOHN L. CHANDLER, Madura, South India. 1899.
SAMUEL DICKSON, 901 Clinton St., Philadelphia, Pa. 1899.
ROLAND B. DIXON, Peabody Museum, Cambridge, Mass. 1899.
Dr. ARTHUR FAIRBANKS, University of Iowa, Iowa City, Iowa. 1898.
Prof. FRANKLIN H. GIDDINGS (Columbia Univ .), 150 West 79th St., New
York, N. Y. 1900.
Prof. ARTHUR L. GILLETT, Hartford Theological Seminary, Hartford, Conn.
1898.
Prof. GEORGE S. GOODSPEED, University of Chicago, Chicago, 111. 1899.
Dr. CHARLES B. GULICK (Harvard University), 18 Walker St., Cambridge,
Mass. 1899.
Prof. WILLIAM JAMES (Harvard University), 95 Irving St., Cambridge, Mass.
1899.
Prof. GEORGE T. LADD (Yale Univ.), 204 Prospect St., New Haven, Conn.
1898.
Prof. HINCKLEY G. MITCHELL, Ph.D., D.D. (Boston University), 72 Mt.
Vernon St., Boston, Mass. 1900.
Prof. MORRIS H. MORGAN, Harvard University, Cambridge, Mass. 1902.
WILLIAM W. NEWELL, Cambridge, Mass. 1898.
FRED NORRIS ROBINSON, Ph.D. (Harvard Univ.), 24 Grays Hall, Cambridge,
Mass. 1900.
Rev. CHARLES S. SANDERS, Aintab, Turkey. 1902.
Rev. Dr. MINOT J. SAVAGE, 34th St. and Park Ave., New York, N. Y.
1898.
Prof. EDWIN R. SELIGMAN (Columbia Univ.), 324 West 86th St., New York,
N. Y. 1898.
Prof. LANGDON C. STEWARDSON, Lehigh University, South Bethlehem, Pa.
1901.
Prof. WILLIAM G. SUMNER (Yale Univ.), 240 Edwards St., New Haven, Conn.
1898.
Prof. R. M. WENLEY, University of Michigan, Ann Arbor, Mich. 1898.
Rev. NATHAN H. WILLIAMS, Palmetto, Fla. 1902.
[TOTAL, 23.]
Vol. xxiii.] List of Members. 381
IV. CORRESPONDING MEMBERS.
Prof. GRAZIADIO ISAJA ASCOLI, Royal Academy of Sciences and Letters,
Milan, Italy.
Rev. C. C. BALDWIN (formerly Missionary at Foochow, China), 105 Spruce
St.. Newark, N. J.
Prof. ADOLPH BASTIAN, Univ. of Berlin, Germany. 1866.
Pres. DANIEL BLISS, Syrian Protestant College, Beirut, Syria.
Rev. Dr. HENRY BLODGET (formerly Missionary at Peking, China), 313 State
St., Bridgeport, Conn. 1858.
Rev. ALONZO BUNKER, Missionary at Toungoo, Burma. 1871.
Rev. MARCUS M. CARLETON, Missionary at Ambala, India.
Rev. EDSON L. CLARK, Hinsdale, Mass. Corp. Member, 1867.
Rev. WILLIAM CLARK, Florence, Italy.
Judge ERNEST H. CROSBY, Rhinebeck, N. Y. 1890.
Rev. JOSEPH EDKINS, Shanghai, China. 1869.
A. A. GARGIULO, U. S. Legation, Constantinople, Turkey. 1892.
HENRY GILLMAN, 107 Fort St., West Detroit, Mich. 1890.
Rev. Dr. JOHN T. GRACEY (Editor of The Missionary Review of the World),
177 Pearl St., Rochester, N. Y. 1869.
Rev. LEWIS GROUT, West Brattleboro, Vt. 1849.
Rev. JOHN T. GULICK, Missionary at Osaka, Japan.
Dr. WILLABE HASKELL, 96 Dwight St., New Haven, Conn. 1877.
Prof. J. H. HAYNES, Central Turkey College, Aintab, Syria. 1887.
Dr. JAMES C. HEPBURN, Missionary at Yokohama, Japan. 1873.
Dr. A. F. RUDOLF HOERNLE, 38 Banbury Road, Oxford, England. 1893.
Rev. Dr. HENRY H. JESSUP, Missionary at Beirut, Syria.
Rev. Prof. ALBERT L. LONG, Robert College, Constantinople, Turkey. 1870.
Rev. ROBERT S. MACLAY (formerly Missionary at Tokio, Japan), President
of the Univ. of the Pacific, Fernando, Cal.
Pres. WILLIAM A. P. MARTIN, Peking, China. 1858.
Prof. EBERHARD NESTLE, Ulm, Wiirttemberg, Germany. 1888.
Dr. ALEXANDER G. PASPATI, Athens, Greece. 1861.
Rev. STEPHEN D. PEET, 5817 Madison Ave., Chicago, 111. 1881.
ALPHONSE PINART. [Address desired.] 1871.
Prof. LEON DE ROSNY (Ecole des langues orientales vivantes), 47 Avenue
Duquesne, Paris, France. 1857.
Rev. Dr. S. I. J. SCHERESCHEWSKY, Shanghai, China.
Rev. W. A. SHEDD, Missionary at Oroomiah, Persia. 1893.
Dr. JOHN C. SUNDBERG. Care of Register Office, 46 Park Place, New York.
N. Y. 1893.
Rev. GEORGE N. THOMSSEN, of the American Baptist Mission, Bapatla,
Madras Pres., India. Member, 1890; Corresp., 1891.
Rev. GEORGE T. WASHBURN, Meriden, Conn.
Rev. JAMES W. WAUGH, Missionary at Lucknow, India. (Now at Ocean
Grove, N. J.) 1873.
Rev. JOSEPH K. WHITE, New Hamburgh, N. Y. Corp. Member, 1869.
[TOTAL, 36.]
Number of Members of the four classes (25 + 260 + 23 + 36=344).
38*2 American Oriental No/vWy's Proc« W/////N, April, 1902. [1902.
SOCIETIES, LIBRARIES, TO WHICH THE PUBLICATIONS OF THE AMERICAN
ORIENTAL SOCIETY ARE SENT BY WAY OF GIFT OR EXCHANGE.
I. AMEEICA.
BOSTON, MASS. : American Academy of Arts and Sciences.
CHICAGO, ILL. : Field Columbian Museum.
NEW YORK : American Geographical Society.
PHILADELPHIA, PA. : American Philosophical Society.
WASHINGTON, D. C.: Smithsonian Institution.
Bureau of American Ethnology.
WORCESTER, MASS.: American Antiquarian Society.
II. EUROPE.
AUSTRIA, VIENNA : Kaiserliche Akademie der Wissenschaften.
Anthropologische Gesellschaft.
PRAGUE : Koniglich Bohmische Gesellschaft der Wissenschaften.
DENMARK, ICELAND, REYKJAVIK : University Library.
FRANCE, PARIS : Socie'te' Asiatique. (Rue de Seine, Palais de 1'Institut.)
Acade"mie des Inscriptions et Belles-Lettres.
Bibliotheque Nationale.
Muse"e Guimet. (Avenue du Trocade'ro.)
Ecole des Langues Orientales Vivantes. (Rue de Lille, 2.)
GERMANY, BERLIN : Koniglich Preussische Akademie der Wissenschaften.
Konigliche Bibliothek.
Seminar f lir Orientalische Sprachen (Am Zeughause \ .).
GOTTINGEN : Konigliche Gesellschaft der Wissenschaften.
HALLE : Bibliothek der Deutschen Morgenlandischen Gesell-
schaft. (Friedrichstr. 50.)
LEIPZIG : Koniglich Sachsische Gesellschaft der Wissenschaften.
MUNICH : Koniglich Bairische Akademie der Wissenschaften.
Konigliche Hof - und Staatsbibliothek.
GREAT BRITAIN, LONDON : Royal Asiatic Society of Great Britain and Ireland.
(22 AlbemarleSt., W.)
Library of the India Office. (Whitehall, SW.) .
Society of Biblical Archaeology. (37 Great Russell
St., Bloomsbury, W.C.)
Philological Society. (Care of Dr. F. J. Furnivall,
3 St. George's Square, Primrose Hill, NW.)
ITALY, FLORENCE : Societk Asiatica Italiana.
ROME : Reale Accademia dei Lincei.
NETHERLANDS, AMSTERDAM : Koninklijke Akademie van Wetenschappen.
THE HAGUE : Koninklijk Instituut voor Taal-, Land-, en Vol-
kenkunde van Nederlandsch Indie.
LEYDEN : Curatorium of the University.
RUSSIA, HELSINGFORS : Socie'te" Finno-Ougrienne.
ST. PETERSBURG : Imperatorskaja Akademija Nauk.
Archeologiji Institut.
SWEDEN, UPSALA : Humanistiska Vetenskaps-Samf undet.
Vol. xxiii.] /./'fit of Exchanges. 383
III. ASIA.
CALCUTTA, GOV'T OF INDIA : Home Department.
CEYLON, COLOMBO : Ceylon Branch of the Royal Asiatic Society.
CHINA, PEKING : Peking Oriental Society.
China Branch of the Royal Asiatic Society.
1'ecole Franchise d'extreme Orient (Rue de Coton), Hanoi.
Bombay Branch of the Royal Asiatic Society.
The Asiatic Society of Bengal.
The Buddhist Text Society. (88 Jaun Bazar St.)
LAHORE : Library of the Oriental College.
JAPAN, TOKIO : The Asiatic Society of Japan.
JAVA, BATAVIA : Bataviaasch Genootschap van Kunsten en Wetenschappen.
KOREA : Branch of Royal Asiatic Society, Seoul, Korea.
IV. AFRICA.
EGYPT, CAIRO : The Khedivial Library.
V. EDITORS OF THE FOLLOWING PERIODICALS.
The Indian Antiquary (care of the Education Society's Press, Bombay, India).
Wiener Zeitschrift fur die Kunde des Morgenlaudes (care of Alfred Holder,
Rothenthurm-str. 15, Vienna, Austria).
Zeitschrift fur vergleichende Sprachforschung (care of Prof. E. Kuhn, 3
Hess Str., Munich, Bavaria).
Revue de 1'Histoire des Religions (care of M. JeanReville, chez M. E. Leroux,
28 rue Bonaparte, Paris, France).
Zeitschrift fur die alttestamentliche Wissenschaft (care of Prof. Bernhard
Stade, Giessen, Germany).
Beitrage zur Assyriologie und semitischen Sprachwissenschaft. (J. C. Hin-
richs'sche Buchhandlung, Leipzig, Germany.)
Oriental Bibliography (care of Dr. Lucian Scherman, 8 Gisela Str., Munich,
Bavaria).
The American Antiquarian and Oriental Journal, Good Hope, Illinois.
RECIPIENTS : 344 (Members) +58 (Gifts and Exchanges) = 402.
REQUEST.
The Editors request the Librarians of any Institutions or Libraries, not
mentioned above, to which this Journal may regularly come, to notify them
of the fact. It is the intention of the Editors to print a list, as complete as
may be, of regular subscribers for the Journal or of recipients thereof. The
following is the beginning of such a list.
Andover Theological Seminary.
Boston Public Library.
Chicago University Library.
Harvard Sanskrit Class-Room Library.
Harvard Semitic Class-Room Library.
Harvard University Library.
Nebraska University Library.
New York Public Library.
384 Ann riant Oriental Society's JProceedinff s, April, /!><>>. [1902.
CONSTITUTION AND BY-LAWS
AMERICAN ORIENTAL SOCIETY.
With Amendments of April 1897.
CONSTITUTION.
ARTICLE I. This Society shall be called the AMERICAN ORIENTAL SOCIETY
ARTICLE II. The objects contemplated by this Society shall be : —
1. The cultivation of learning in the Asiatic, African, and Polynesian lan-
guages, as well as the encouragement of researches of any sort by which the
knowledge of the East may be promoted.
2. The cultivation of a taste for oriental studies in this country.
3. The publication of memoirs, translations, vocabularies, and other com-
munications, presented to the Society, which may be valuable with reference
to the before-mentioned objects.
4. The collection of a library and cabinet.
ARTICLE III. The members of this Society shall be distinguished as cor-
porate and honorary.
ARTICLE IV. All candidates for membership must be proposed by the
Directors, at some stated meeting of the Society, and no person shall be
elected a member of either class without receiving the votes of as many as
three-fourths of all the members present at the meeting.
ARTICLE V. The government of the Society shall consist of a President,
three Vice-Presidents, a Corresponding Secretary, a Eecording Secretary, a
Secretary of the Section for the Historical Study of Eeligions, a Treasurer, a
Librarian, and seven Directors, who shall be annually elected by ballot,
at the annual meeting.
ARTICLE VI. The President and Vice-Presidents shall perform the custom-
ary duties of such officers, and shall be ex officio members of the Board of
Directors.
ARTICLE VII. The Secretaries, Treasurer, and Librarian shall be ex officio
members of the Board of Directors, and shall perform their respective duties
under the superintendence of said Board.
ARTICLE VIII. It shall be the duty of the Board of Directors to regulate
the financial concerns of the Society, to superintend its publications, to carry
into effect the resolutions and orders of the Society, and to exercise a general
supervision over its affairs. Five Directors at any regular meeting shall be
a quorum for doing business.
ARTICLE IX. An Annual meeting of the Society shall be held during
Easter week, the days and place of the meeting to be determined by the
Directors, said meeting to be held in Massachusetts at least once in three
Vol. xxiii.] Constitution and liy-Laws. 385
years. One or more oilier meetings, at the discretion of the Directors, may
also be held each year at such place and time as the Directors shall determine.
ARTICLE X. There shall be a special Section of the Society, devoted to
the historical study of religions, to which section others than members of the
American Oriental Society may be elected in the same manner as is prescribed
iii Article IV.
ARTICLE XI. This Constitution may be amended, on a recommendation
of the Directors, by a vote of three-fourths of the members present at an
annual meeting.
BY-LAWS.
I. The Corresponding Secretary shall conduct the correspondence of the
Society, and it shall be his duty to keep, in a book provided for the purpose,
a copy of his letters ; and he shall notify the meetings in such manner as the
President or the Board of Directors shall direct.
II. The Eecording Secretary shall keep a record of the proceedings of the
Society in a book provided for the purpose.
III. a. The Treasurer shall have charge of the funds of the Society ; and
his investments, deposits, and payments shall be made under the superin-
tendence of the Board of Directors. At each annual meeting he shall report
the state of the finances, with a brief summary of the receipts and payments
of the previous year.
III. 6. After December 31, 1896, the fiscal year of the Society shall corre-
spond with the calendar year.
III. c. At each annual business meeting in Easter week, the President
shall appoint an auditing committee of two men — preferably men residing in
or near the town where the Treasurer lives — to examine the Treasurer's
accounts and vouchers, and to inspect the evidences of the Society's property,
and to see that the funds called for by his balances are in his hands. The
Committee shall perform this duty as soon as possible after the New Year's
day succeeding their appointment, and shall report their findings to the
Society at the next annual business meeting thereafter. If these findings are
satisfactory, the Treasurer shall receive his acquittance by a certificate to
that effect, which shall be recorded in the Treasurer's book, and published
in the Proceedings.
IV. The Librarian shall keep a catalogue of all books belonging to tae
Society, with the names of the donors, if they are presented, and shall at
each annual meeting make a report of the accessions to the library during
the previous year, and shall be farther guided in the discharge of his duties
"by such rules as the Directors shall prescribe.
V. All papers read before the Society, and all manuscripts deposited by
authors for publication, or for other purposes, shall be at the disposal of the
Board of Directors, unless notice to the contrary is given to the Editors at
the time of presentation.
VI. Each corporate member shall pay into the treasury of the Society an
annual assessment of five dollars ; but a donation at any one time of seventy-
five dollars shall exempt from obligation to make this payment.
VII. Corporate and Honorary members shall be entitled to a copy of all
the publications of the Society issued during their membership, and shall
386 Ant< i-i<-,i,i Oriental Society* ^Proceedings, April, /!>'>..'. [1902.
also have the privilege of taking a copy of those previously published, so far
as the Society can supply them, at half the ordinary selling price.
VIII. If any corporate member shall for two years fail to pay his assess-
ments, his name may, at the discretion of the Directors, be dropped from the
list of members of the Society.
IX. Members of the Section for the Historical Study of Religions
shall pay into the treasury of the Society an annual assessment of two dol-
lars ; and they shall be entitled to a copy of all printed papers which fall
within the scope of the Section.
X. Six members shall form a quorum for doing business, and three to
adjourn.
SUPPLEMENTARY BY-LAW.
I. FOR THE LIBRARY.
1. The Library shall be accessible for consultation to all members of the
Society, at such times as the Library of Yale College, with which it i&
deposited, shall be open for a similar purpose ; further, to such persons as
shall receive the permission of the Librarian, or of the Librarian or Assistant
Librarian of Yale College.
2. Any member shall be allowed to draw books from the Library upon the
following conditions : he shall give his receipt for them to the Librarian,
pledging himself to make good any detriment the Library may suffer from
their loss or injury, the amount of said detriment to be determined by the
Librarian, with the assistance of the President, or of a Vice-President ; and
he shall return them within a time not exceeding three months from that of
their reception, unless by special agreement with the Librarian this term
shall be extended.
3. Persons not members may also, on special grounds, and at the discre-
tion of the Librarian, be allowed to take and use the Society's books, upon
depositing with the Librarian a sufficient security that they shall be duly
returned in good condition, or their loss or damage fully compensated.
PUBLICATIONS OF THE AMERICAN ORIENTAL
SOCIETY.
PRICE OF THE JOURNAL.
Vol. I. (1843-1849) No. 1 (Nos. 2-4 out of print) $ .50
Vol. II. (1851) 2.50
Vol. III. (1852-1853) 2.50
Vol. IV. (1853-1854) 2.50
Vol. V. (1855-1856) 2.50
Vol. VI. (1860) 5.00
Vol. VII. (1862) 5.00
Vol. VIII. (1866) 5.00
Vol. IX. (1871) 5.00
Vol. X. (1872-1880) 6.00
Vol. XI. (1882-1885) 5.00
Vol. XII. (1881) 4.00
Vol. XIII. (1889) 6.00
Vol. XIV. (1890) 5.00
Vol. XV. (1893) • 5.00
Vol. XVI. (1894-1896) 5.00
Vol. XVII. (1896) bound in full buckram 2.50
Vol. XVIII. First and Second Half (1897) buckram, each 2.50
Vol. XIX. First Half (1898) full cloth 1.50
Vol. XIX. Second Half (1898) bound in full buckram. . . 2.50
Vol. XX. First and Second Half (1899) buckram, each. . 2.50
Vol. XXI. First Half (Index) 2.50
Vol. XXI. Second Half (1900) bound in full buckram. . . 2.50
Vol. XXII. First and Second Half (1901) buckram, each 2.50
Vol. XXIII. First and Second Half (1902) buckram, each 2.50
Total I98TOO
Whitney's Taittirlya-Praticakhya (vol. ix.) $5.00
Avery's Sanskrit Verb-Inflection (from vol. x.) 75
Whitney's Index Verborum to the Atharva-Veda (vol. xii.) 4.00
The same (vol. xii.) on large paper 5.00
Hopkins's Position of the Ruling Caste (from vol. xiii.). 3.00
Oertel's Jaiminiya-Upanisad-Brahmana (from vol. xvi.). . 1.75
Arnold's Historical Vedic Grammar (from vol. xviii.). . . 1.75
Bloomfield's Kaucika-Siitra of the Atharva-Veda (vol. xix. ) 5. 00
The Whitney Memorial Volume (vol. xx., first half) with
portrait, and biography of Whitney's writings 1.50
For any of the above, address the Librarian of the Society,
Mr. Addison Van Name, New Haven, Connecticut. Members
can have the sei'ies at half price. To public libraries or those
of educational institutions, Vol. I. No. 1 and Vols II. to V. will
be given free, and the rest (price $87.50) sold at a discount of
twenty per cent.
388 Notices.
TO CONTRIBUTORS.
Fifty copies of each article published in this Journal will be
forwarded to the author. A larger number will be furnished at
cost.
Arabic, Persian, Syriac, (Jacobite and Nestoriau), Armenian,
Coptic, Ethiopic, Sanskrit, Tamil, Chinese, and Japanese fonts
of types are provided for the printing of the Journal, and others
will be procured from time to time, as they are needed.
GENERAL NOTICES.
1. Members are requested to give immediate notice of changes
of address to the Treasurer, Prof. Frederick Wells Williams,
135 Whitney avenue, New Haven, Conn.
2. It is urgently requested that gifts and exchanges intended
for the Library of the Society be addressed as follows: "The
Library of the American Oriental Society, New Haven, Con-
necticut, IT. S. America.
3. For information regarding the sale of the Society's pub-
lications, see the next foregoing page.
4. Communications for the Journal should be sent to Prof.
E. Washburn Hopkins or Prof. Charles C. Torrey, New Haven.
CONCERNING MEMBERSHIP.
It is not necessary for any one to be a professed Orientalist in
order to become a member of the Society. All persons — men or
women — who are in sympathy with the objects of the Society
and willing to further its work are invited to give it their help.
This help may be rendered by the payment of the annual assess-
ments, by gifts to its library, or by scientific contributions to its
Journal, or in all of these ways. Persons desiring to become
members are requested to apply to the Treasurer, whose address
is given above. Members receive the Journal free. The
annual assessment is $5. The fee for Life-Membership is $75.
Persons interested in the Historical Study of Religion may
become members of the Section of the Society organized for this
purpose. The annual assessment is $2 ; members receive copies
of all publications of the Society which fall within the scope of
the Section.
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